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3
Tie Chinese classics
James Legge, Confucius, Mencius,
Shih ching, Ming Zuoqiu, Tsa-ch'iu Ming
HARVARD-YENCHING
LIBRARY
Harvard University
Library
H-Y LIB
(W)
PL
2461
.R43
1939
vol. 2
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/
THE CHINESE CLASSICS
THE WORKS OF MENCTUS
LEOOE
TOL. n.
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Jfa&ttt
HENRY FROWDE
Oxford University Press Warehouse
Amen Corker, E.C.
MACMILLAM & CO, 66 FIFTH AYBNUE
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THE
CHINESE CLASSICS
A TRANSLATION, CRITICAL AND EXEGETIOAL NOTES,
PROLEGOMENA, AND COPIOUS INDEXES
JAMES LEGGE
nonuoi o» caamm or the mrmm ov oxfobd
umiiiu ov tn 10*00* rabiovAnr sociitt
IN SEVEN VOLUMES
SECOND EDITION, REVISED
VOL. II
THE WORKS OF MEN0IU8
AT THE CLARENDON PRESS
1895
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^ywcx/Ao^
•»""!'■ 'f'AhtSt UttHANf 0,
<ARV»* ■ ■whim-; (HSTITUTf
»1 HAHVAHl) 0NIVER81TY
JUN ^7 1940
ft $ ft JM W ■*
# ft # $ fft #
2f«M»ttf, V. Pt I. W. 2.
REPRINTED IN CHINA
f 9 3 9
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ADVERTISEMENT.
The reader is referred to what is said in the Preface to Volume I
as to how the author was led to undertake the translation of the
Chinese Classics, and how he was assisted in the preparation and
publication of his earlier volumes by the late Hon. Joseph Jardine,
Esq., and after his death by his brother, who is now Sir Robert
Jardine, Baronet.
When this second volume was ready for the press in 1861,
another merchant-prince of China, the late Hon. John Dent, Esq.,
with a similar generosity, presented a considerable sum to the
author, in order that the successive volumes might be sold to
missionaries at a much reduced price. And this was done till the
amount of his gift was more than exhausted; — to missionaries,
without distinction of nationality or creed. The last sale of this
kind, it may be stated, was to a missionary in Korea, where at
present, we may suppose, all missionary labours are suspended.
Of Volume II, as of Volume I, an edition of a thousand copies
was printed. Both of these volumes being exhausted, it was
necessary to publish new editions of them, which the Delegates of
the Clarendon Press undertook to do. The same care has been
taken in the printing of this second volume as in that of the
former one, and the same alterations adopted in transliterating
the pronunciation of Chinese characters.
4 J. L.
Oxford, October, 1894.
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CONTENTS.
THE PROLEGOMENA.
CHAPTER I.
OF THE WORKS OF MBHOTUS.
■lenoK PA0i
L Their Recognition under the Han Dynasty, and before it . .1
EL Chao Chi and his Labours upon Meneius 4
HL Other Commentators 7
IV. Integrity ; Authorship ; and Reception among the Classical Books 9
CHAPTER H.
MSNCIUS AMD BIS DISCIPLES.
L life of Mendus 14
IT. His Influence and Opinions .38
1IL Hk Immediate Disciples 76
Appendix L That the Nature is EriL— By the Philosopher HsQn . 79
„ EL An Examination of the Nature of Man. — By Han Wan-
kung 89
CHAPTER IIL
Of TANO end JJI1> MO Tt.
L The Opinions of Yang Chu .92
II. The Opinions of Mo Tl 100
CHAPTER IV.
WORKS OOMSULTRD Dl PRXPARIHQ THE VOLUME.
L Chinese Works 128
II Translations and other Works 123
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Vlll CONTENTS.
THE BODY OF THE VOLUME.
THE WORKS OP MENC1U&
BOOE FAGS
I. King Hui of Liang, Part I 126
King Hdi of Liang, Part n 160
IL Kung*un Ch'au, Part I 180
Kung-eun Ch'au, Part II 208
III. Tang Wto Knng, Part I 284
Tang Wto Kung, Part II 261
IV. Ll Lau, Part I 288
LI Lau, Part II 816
V. Wan Chang, Part I 842
Wan Chang, Part II 869
VI. KAo Tare, Part I 894
KAo Tsze, Part II 422
VII. Tain Sin (or Chin Hain), Part I 448
Tain Sin (or Chin Hain), Part II 477
INDEXES.
L Of Subjects 608
II. Of Proper Names 610
III. Of Chinese Characters and Phrases 614
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PROLEGOMENA.
CHAPTEB L
OF THE WORKS OP MENCIUS.
8ECTION I.
THIIE MOOONITION UND1B THE HAN DYNASTY, AND BBFOtt IT.
i. In the third of the catalogues of Lift Hsin\ containing a list of
the Works of Scholars 2 which had been collected up to his time
(about A«J>. i), and in the first subdivision, devoted to authors of
the classical or orthodoi School, we have the entry — ' The Works of
Mencius, in eleven Books V At that date, therefore, Mencius's
writings were known and registered as a part of the literature of
China.
2. A hundred years before Hsin, we have the testimony of the
historian Sze-m& Ch'ien. In the seventy-fourth Book of his ' His-
torical Records,' there is a brief memoir of Mencius 4 , where he says
that the philosopher, having withdrawn into private life, 'along
with the disciples of Wan Chang, pre&oed the Shih and the BkA>
unfolded the views of Confucius, and made " The Works of Mencius,
in seven Books 6 . 9 '
The discrepancy that appears between these testimonies, in regard
to the number of the Books which went by the common name of
Mendus, will be considered in the sequel. In the meanwhile it is
shown that the writings of Mencius were recognised by scholars a
hundred years before the Christian era, which takes us back to little
more than a century and a half from the date assigned to his death.
*Sa.™Ltp«*g.,*4,5. , J|f^ '£ J ^+ — M' * A SB,
VOL. IL B
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2 THE WORKS OF MENCIUS. [i
3* Among writers of the Han dynasty earlier than Sze-mA Ch'ien,
there were Han Ying 1 and Tung Chung-shA 1 , contemporaries, in the
reigns of the emperors Wftn, Ching, and WA S (b. o. i 79-87). Portions
of their Works remain, and in them are found quotations from
Mencius 4 .
4. But we find references to Mencius and his Works anterior to
the dynasty of Han. In the literary remains of K'ung PA, to whose
oonoealment of many of the classical Works on the issuing of the
edict for their destruction posterity is so much indebted*, there are
accounts of Mencius, and many details of his history 6 .
Between Mencius and the rise of the Ch'in dynasty flourished the
philosopher Hsttn Ch'ing*, of whose writings enough is still preserved
to form a large volume. By many he is regarded as the ablest of all
the followers of Confucius. He several times makes mention of
Mencius, and one of his most important chapters, ' That Human
Nature is Evil*, seems to have been written expressly against Men-
cius's doctrine of its goodness. He quotes his arguments, and
endeavours to set them aside.
5. I have used the term recognition in the heading of this section,
because the scholars of the Han dynasty do not seem to have had
any trouble in forming or settling the text of Mencius such as we
have seen they had with the Confucian Analects.
And here a statement made by Oh&o 0h% whose labours upon our
philosopher I shall notice in the next section, deserves to be con-
sidered. He says : — ' When Chin sought by its fires to destroy, the
Classical Books, and put the scholars to death in pits, there was an
end of the School of Mencius. His Works, however, were included
under the common name of u Philosophical,* and so the tablets con-
taining them escaped destruction 9 / MA Twan-lin does not hesitate
to say that the statement is incorrect 10 ; and it seems strange that
Mencius should have been exempted from the sweep of a measure
intended to extinguish the memory of the most ancient and illustrious
Jr «3r» TF §tky ft**** *° Chi© OhY» prelate. * See toL i. prolog, p. 96. • I have not
been ehle to refer to the writings of K'ung F& themselves, bat extracts from them are given
intheiiotesto^HsTtprefkoetoMeucduata^ T WHP*
' *?,£*«.. 'g#%£*?,4***#7$Jft;
see Ohio ChYs prefeoe to Mendns. " ^t j|jt & ^£' Bk - •!«**▼> «P°* Msneius.
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ch. l our. i.] THEIB RECOGNITION UNDER THE HAN DYNASTY. 3
sovereigns of China and of their principles. But the same thing is
affirmed in regard to the writings of at least one other author of
antiquity, the philosopher Ytt 1 ; and the frequent quotations of
Mencius by Han Ting and Tung Chung-ehti, indicating that his
Works were a complete collection in their times, give some confirma-
tion to GhTs account.
On the whole, the evidence seems rather to preponderate in its
favour. Mencius did not obtain his place as 'a classic' till long
after the time of the Oh'in dynasty; and though the infuriate
emperor would doubtless have given special orders to destroy his
writings, if his attention had been called to them, we can easily
conceive their being overlooked, and escaping with a mass of others
which were not considered dangerous to the new rule.
6. Another statement of ChAo OKI shows that the Works of Men-
cius, once recognised under the Han dynasty, were for a time at
least kept with a watchful care. He says that, in the reign of the
emperor HsiAo-w&n (b.o. 178-155), 'the Lun-ytt, the HeiAo-ching,
Mencms, and the iJ-yA were all put under the care of a Board of
"Great Scholars/' which was subsequently done away with, only
" The Five Ching " being left under such guardianship V ChA Hat
has observed that the Books of the Han dynasty supply no evidence
of such a Board ; but its existence may be inferred from a letter of
Lift Hsin, complaining of the supineness with which the scholars
seconded his quest for the scattered monuments of literature. He
says : — 'Under the emperor HsiAo-wto, the ShA-ehing reappeared,
and the Shih-ching began to sprout and bud afresh. Throughout
the empire, a multitude of books were continually making their
appearance, and among them the Records and Sayings of all the
Philosophers, which likewise had their place assigned to them in
the Courts of Learning, and a Board of Great Scholars appointed
to their charge 9 /
As the Board of Great Scholars in charge of the Five Ching was
instituted B.C. 135, we may suppose that the previous arrangement
hardly lasted half a century. That it did exist for a time, however,
Bk. «bErir. pp. 9, 10.
B 3
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4 THE WORKS OF MKNOTOS. [piouMwnA.
shows the value set upon the writings of Mencius, and oonfirms the
point which I have sought to set forth in this section; — that there
were Works of Mencius current in Ohina before the Han dynasty,
and which were eagerly recognised and cherished by the scholars
under it, who had it in charge to collect the ancient literary produc-
tions of their country.
SECTION II.
CHiO CH't AND HIS LABOURS UPOH KBNOJU8.
i. It has been shown that the Works of Mencius were sufficiently
well known from nearly the beginning of the Han dynasty ; but its
more distinguished scholars do not seem to have devoted themselves
to their study and elucidation. The Classics claimed their first
attention. There was much labour to be done in collecting and
collating the fragments of them, and to unfold their meaning was
the chief duty of every one who thought himself equal to the task*
Mencius was but one of the literati, a scholar like themselves. He
could wait. We must come down to the seoond century of the
Christian era to find the first commentary on his writings.
In the prolegomena to the Confucian Analects, Section i 7, 1 have
spoken of Chftng Hstlan or Chftng K'ang-ch'&ng, who died at the age
of seventy-four, some time between a.d. 190-220, after having com*
mented on every ancient classical book. It is said by some 1 that he
embraced the Works of Mencius in his labours. If he did so, which
to me is very doubtful, the result has not come down to posterity.
To give to our philosopher such a treatment as he deserved, and com-
pose a commentary that should descend to the latest posterity, was
the work of Ohio Ch% of whom we have a memoir in the fifty-fourth
chapter of the Biographies in the Books of the second Han dynasty.
2. Ch'i was born a.d. 108. His father was a censor about the
1 In the < Books of the Sfti dynasty'^* 58*-**7)> Bk. rofe, ftjR|j&,:EE' wilKlld
that there wore then in the national Bepodtoriea three Works on Monetae,— - Ohao ChYs, one
by Chang Hsuen, and one by Lia Hst (JjA ffi)> <Jbo * scholar of Hani hot probabty not
earlier than GhaoGh't. The same Works were exis^ng under the T*ang dynasty (618 -907) ;—eee
the 'Books of Tang,' Bk. xlix,2K ^£ jjfr, ~. B J tbe riae °* **• Son S dynasty (a. n» 975
or 960), however, the two last were both lost The entries in the Bsoords of Sot and l*eng
would seem to prove that Chang Hsian had written on Mencius, but in the sketches of his life
whkh I have consulted,— and that in the 'Books of the After Han dynasty/ ^ <jft |$Zl
"| £> mu ** *• *** &•»** of ail the rest,— there is no mention made of his haying done so.
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ok. i. -or. n.] CHAO CHl AND HIS LABOUBS UPON MENCIUS. 6
court of the emperor HsiAo-An *, and gave him the name of ChiA,
which he afterwards changed into Oh't for the purpose of conceal-
ment, changing also his original designation of TAi-ch'ing into Pin-
ch'ing*. It was his boast that he could trace his descent from the
ancient sovereign Ghwan~hstt*, B.C. 2510.
In his youth OKI was distinguished for his intelligence and
diligent study of the Glassies. He married a niece of the celebrated
scholar and statesman MA Yung 4 , but bore himself proudly towards
him and her other relatives. A stern independence and hatred of the
sycophancy of the times were from the first characteristic of him,
and proved the source of many troubles.
When he was over thirty, CM was attacked with some severe
and lingering illness, in consequence of which he lay upon his bed
for seven years. At one time, thinking he was near his end, he
addressed a nephew who was with him in the following terms : —
' Born a man into the world, in retirement I have not displayed the
principles exemplified on Mount Ghl*, nor in office achieved the merit
of t and Ltt*. Heaven has not granted me such distinction. What
more shall I say? Set up around stone before my grave, and engrave
on it the inscription, — " Here lies a recluse of Han, by surname Oh&o
and by name Chil He had the will, but not the opportunity.
Such was his fete. Alasl"'
Contrary to expectation, Oh't recovered, and in A.D. 154 we find
him again engaged in public life, but in four years he is flying into
obscurity under a feigned name, to escape the resentment of Tang
Hftng 7 , one of the principal ministers, and his partisans. He saved
his life, but his family and relatives fell victims to the vengeance of
his enemies, and for some time he wandered about the country of
the Chiang and Hwfti, or among the mountains and by the sea-coast
on the north of the present Shan-tang. One day as he was selling
cakes in a market-place, his noble presence attracted the attention
of Sun Ch'ung*, a young gentleman of An-ch'ft, who was passing by
in a carriage, and to him on being questioned he made known his
*,&&&%*> -ami. *4it -n\uzm- *-*
Honaft Ghl that M ^£ **<* §£ jjj, two ancient worthies, are said to have withdrawn,
when. Ye© wiahed topromote them to honour. * These are the well-known t Yinf £} 9*)
andral-kungWang^^ll). ' Jg$f. "2? #$'#&. '*•■-•
Jji^iAitm remain* in the district so ea^ Jf|).
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6 THE WORKS OF MENCIUS. [r»m— ownu.
history. This proved a fortunate rencontre for him. Sun Ch'ung
took him home, and kept him for several years concealed somewhere
' in the centre of a double wall 1 / And now it was that he-*olaced
his hard lot with literary studies. He wooed the muse in twenty-
three poetical compositions, which he called ' Songs of Adversity V
and achieved his commentary on Mencius
On the fall of the Tang faction, when a political amnesty was
proclaimed, dh*t emerged from his friendly confinement^ but only to
fall a victim again to the intrigues of the time. The first year of the
emperor Ling, a.d. 168, was the commencement of an imprisonment
which lasted more than ten years; but nothing could crash his
elasticity, or daunt his perseverance. In 185, when he had nearly
reached fourscore, he was active as ever in the field of political strife,
and wrought loyally to sustain the fortunes of the falling dynasty.
He died at last in a.d. 201, when he was over ninety, in Ghing^ch&u,
whither he had gone on a mission in behalf of his imperial master.
Before his death he had a tomb prepared for himself, which
was long shown, or pretended to be shown, in what is now the
district city of Chiang-ling in the department of Ching-chAu in
HA-pei*.
3. From the above account of ChAo Ch'i, it will be seen that his
commentary on Mencius was prepared under great disadvantages.
That he, a fugitive and in such close hiding, should have been able
to produce a work such as it is, shows the extent of his reading and
acquirements in early days. I have said so much about him, because
his name should be added to the long roll of illustrious men who
have found comfort in sore adversity from the pursuits of literature
and philosophy. As to his mode of dealing with his subject, it will
be sufficient to give his own account : —
' 1 wished to set my mind on some literary work, by which I might
be assisted to the government of my thoughts, and forget the
approach of old ago. But the six classics had all been explained
and carefully elucidated by previous scholars. Of all the orthodox
school there was only Mencius, wide and deep, minute and exquisite,
yet obscure at times and hard to see through, who seemed to me to
deserve to be properly ordered and digested. Upon this I brought
forth whatever I had learned, collected testimonies from the Classics
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oh.l-ot.hl] OTHER COMMENTATORS. 7
and other books, and divided my author into chapters and sentences.
My annotations are given along with the original text, and of every
chapter I have separately indicated the scope. The Books I have
divided into two Parts, the first and second, making in all fourteen
sections.
'On the whole, with regard to my labour, I do not venture to
think that it speaks the man of mark, but as a gift to the learner, it
may dispel some doubts and resolve perplexities. It is not for me,
however, to pronounce on its excellencies or defects. Let men of
discernment who come after me observe its errors and omissions and
correct them ; — that will be a good servioe V
SECTION in.
OTH2& OdOfBHTATOBS.
i. All the commentaries on Menoius made prior to the Sung
dynasty (a. d. 960 s ) having perished, excepting that of Ohio Oh%
I will not therefore make an attempt to enumerate them particularly.
Only three names deserve to be mentioned, as frequent reference is
made to them in Critical Introductions to our philosopher. They
were all of the Tang dynasty, extending, if we embrace in it what
is called 'The After Tang/ from a.d. 618 to 936. The first is that
of LA Shan-ching*, who declined to adopt ChAo ChTs division of the
whole into fourteen sections or parts, and many of whose inter-
pretations, differing from those of the older authority, have been
received into the now standard commentary of ChA Hst The other
two names are those of Chang Y\ 4 and Ting Kung-ohA*, whose
principal object was to determine the sounds and tones of characters
about which there could be dispute. All that we know of their
views is from the works of Sun Shih and ChA Hst, who have many
references to them in their notes.
2. During the Sung dynasty, the commentators on Mencius were
a multitude, but it is only necessary that I speak of two.
The most distinguished scholar of the early reigns was Sun Shih*,
who is now generally alluded to by his posthumous or honorary
epithet of 'The Illustrious Duke 7 / We find him high in favour and
1 g-^j&"f^y« > 8oaMd^tlMoomm«iioMiMft*ofili#8«iiiffdjBM^rim
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8 THE WORKS OF MENCIUS. [fbolmouba.
reputation in tbe time of T'&i-tsung (976-998), Oh&n-tsung (998-
102a), and Zftn-tsung (1023-1063) 1 . By imperial command, in asso-
ciation with several other officers, he prepared a work in two Parts,
under the title of 'The Sounds and Meaning of Mencius/ and
presented it to the court*. Occasion was taken from this for
a strange imposture. In the edition of ' The Thirteen Ching/ Men-
cius always appears with ' The Commentary of Ch&o Oh'i ' and ' The
Correct Meaning of Shun Shih V Under the Sung dynasty, what
were called ' correct meanings ' were made for most of the Classics.
They are commentaries and annotations on the principal commentator
who is considered as the expounder of the Classic, the author not
hesitating, however, to indicate any peculiar views of his own. The
genuineness of Shih's ' Correct Meaning of Mencius ' is questioned
by few, but there seems to be no doubt of its being really a forgery,
at the same time that it contains the substance of the true work of
'The Illustrious Duke/ so far as that embraced the meaning of
Mencius and of ChAo Oh'i The account of it given in the preface
to ' An Examination of the Text in the Commentary and Annotations
on Mencius/ by Ttkan Yttan of the present dynasty, is — ' Sun 8hih
himself made no "Correct Meaning;" but some one— I know not
who — supposing that his Work was really of that character, and
that there were many things in the commentary which' were not
explained, and passages also of an unsatisfactory nature, he trans-
cribed the whole of Shih's Work on " The Sounds and Meaning/ 9 and
having interpolated some words of his own, published it under the
title of " The Annotations of Sun Shih." He was the same person
who is styled by CM Hst "a scholar of ShAo-wft V '
In the twelfth century Ch& Hsl appeared upon the stage, and
entered into the labours of all his predecessors. He published one
Work separately upon Mencius 5 , and two upon Mencius and the
Confucian Analecta 6 . The second of these, ' Collected Comments
on the Analects and Mencius, 9 is now the standard authority on the
1008, a book was firandVat one of the palace gates, with the title of 'The Book of Heaven'
(^ 4£)» * n * e «aperor at first was inclined to go in state and aoeept it, but he thought
of consulting Shih. Shih replied according to a sentiment of Mencius (V. Pt L t. g) that
' Heaven does not speak,' and asked how then there could be any Book of Heaven. Was this
Book of Heaven, thus rejected on Shih's counsel, a copy of our Sacred Scriptures, which some
Kestorian Christian was endeavouring in the manner indicated to bring before the court of
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am. v -or. rr.] THEIB INTBGEITY AND AUTHORSHIP. 9
subject, and has been the test of orthodoxy and scholarship in the
literary examinations sinoe A.n. 1315*
3. Under the present dynasty two important contributions have
been made to the study of Mencius. They are both published in the
'Explanations of the Classics under the Imperial Dynasty of Ch'ing 1 /
The former, bearing the title of 'An Examination of the Text in the
Commentary and Annotations of Mencius/ forms the sections from
1039 to 1054. It is by Ytlan Yttan, the Governor-General under
whose auspices that compilation was published. Its simple aim is
to establish the true reading by a collation of the oldest and best
manuscripts and editions, and of the remains of a series of stone
tablets containing the text of Mencius, which were prepared in the
reign of K&o-tsung (a.d. 1 128-1 162), and are now existing in the
Examination Hall of Hftog-ch&u. The second Work, which is still
more important, is embraced in the sections 1117-1146. Its title
is — ' The Correct Meaning of Mencius, by ChiAo Hsttn, a Chtt-aftn
of Chiang-tftV It is intended to be such a Work as Sun Shih
would- have produced, had he really made what has been so long
current in the world under his name. I must regret that I was not
earlier acquainted with it
SECTION IV.
INTTOJUTY; AUTHORSHIP; AND HfCMPTIOX AMONG THE CLASSICAL BOOKS.
i. We have seen how the Works of Mencius were catalogued by
Lift Hsin as being in 'eleven Books/ while a century earlier Sze-m&
Ch'ien referred to them as consisting only of * seven/ The question
has very much vexed Chinese scholars whether there ever really
were four additional Books of Mencius which have been lost.
2. ChAo Chi says in his preface : — • There likewise are four
additional Books, entitled " A Discussion of the Goodness of Man's
Nature/ w An Explanation of Terms," * The Classic of Filial Piety,"
and "The Practice of Government/* But neither breadth nor depth
marks their composition. It is not like that of the seven acknow-
ledged Books. It may be judged they are not really the production
of Mencius, but have been palmed upon the world by some subsequent
imitator of him*.' As the four Books in question are lost, and only
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10 THE WORKS OF MENCIUS [nouwnu.
a very few quotations from Mencius, that are not found in his Works
which we have, can be fished up from ancient authors, our best plan
is to acquiesce in the conclusion of Oh&o Ch't The specification of
4 Seven Books ' by Sze-mA Gh'ien is an important corroboration of
it. In the two centuries preceding our era, we may conceive that
the four Books whose titles are given by him were made and pub-
lished under the name of Mencius, and Hsin would only do his duty
in including them in his catalogue, unless their falsehood was
generally acknowledged Ch'i devoting himself to the study of
our author, and satisfied from internal evidence that they were not
his, only did his duty in rejecting them. There is no evidence that
his decision was called in question by any scholar of the Han or the
dynasties immediately following, when we may suppose that the
Books were still in existence.
The author of ' Supplemental Observations on the Four Books V
says upon this subject : — ' " It would be better to be without books
than to give entire credit to them 2 ;" — this is the rule lor reading
ancient books laid down by Mencius himself, and the rule for us
after-men in reading about what purport to be lost books of his Hie
seven Books which we have "comprehend the doctrine of heaven
and earth, examine and set forth ten thousand topics, discuss the
subjects of benevolence and righteousness, reason and virtue, tho
nature of man and the decrees of Heaven, misery and happiness V
Brilliantly are these things treated of, in a way far beyond what any
disciple of Kung-sun Ch'&u or Wan Ghang could have attained to.
What is the use of disputing about other matters? Ho Sheh has
his "Expurgated Mencius 4 / 1 but Mencius cannot be expurgated.
Lin Chin-sze has his "Continuation of Mencius," but Mencius needs
no continuation. I venture to say — " Besides the Seven Booke there
were no other Works of Meneius" '
3. I have said, in the note at the end of this volume, that Gh&oChl
gives the total of the characters in Mencius as 34,685, while they are
now found actually to amount to 35,226. This difference has been
ingeniously accounted for by supposing that the continually recurring
|J£. » So* roL L profeg. p. 131. • M<mcioa,VILPtILiiL • Thia to tho laagnafa
of Ohio CM. * MA Twan-Un mentions two authors who had takan In hand to expurgate
Xencftiia, but noither of thorn la oalM <fa J^, Ho mention* Lin Ohin-aaa, calling him
Lin Shin^a (ft £ JjJ>) and hi. Work.
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cm. i. nor . it.] THETB INTBOBITY AND AT7THOBSHIP. 11
'Mencius' and 'Mencius said 9 were not in his copies. There would
be no use for them on his view that the whole was composed by
Mencius himself. If they were added subsequently, they would
about make up the actual excess of the number of characters above
his computation. The point is not one of importance, and I have
touched on it simply because it leads us to the question of the
awtkorshij) of the Works.
4. On this point Sse-m& Ch'ien and Chfto Ch'i are agreed They
say that Menoius composed the seven Books himself, and yet that he
did so along with certain of his disciples. The words of the latter
are: — 'He withdrew from public life, collected and digested the
conversations which he had had with his distinguished disciples,
Kungnnm Gh'iu, Wan Chang, and others, on the difficulties and
doubts which they had expressed, and also compiled himself his
deliverances as ew oatkedrd; — and so published the seven Books of
his writings/
This view of the authorship seems to have been first called in
question by Han Ytt 1 , commonly referred to as ' Han, the duke of
Literature V a&mous scholar in the eighth and ninth centuries, under
the Tang dynasty, who expressed himself in the following terms : —
f The Books of Menoius were not published by himself After his
death, his disciples, Wan Chang and Kung-sun Ch'&u, in communi-
cation with each other, recorded the words of Menoius V
5. If we wish to abjudicate in the matter, we find that we have
a difficult task in hand. One thing is plain — the book is not the
work of many hands like the Confucian Analects. 'If we look at the
style of the composition/ says Ch& Hsl, ' it is as if the whole were
melted together, and not composed by joining piece to pieoe V This
language is too strong, but there is a degree of truth and force in it
No principle of chronology guided the arrangement of the different
parts, and a foreigner may be pardoned if now and then the • pearls '
seem to him * at random strung ;' yet the collection is characterised
by a uniformity of style, and an endeavour in the separate Books to
preserve a unity of matter. This consideration, however, is not
*<MH»toi*» N *tN]r»otio.t.]t«»«tai • S^¥JMff4Mlffiijft>
£18 *#*#'«•*"«* mW*H&3t>Z.*>~"
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12 THE WORKS OF MENCIUS. [pioLMomx.
enough to decide the question. Such as the work is, we can conceive
it proceeding either from Mencius himself, or from the labours of
a few of his disciples engaged on it in concert.
The author of the 'Topography of the Four Books 1 ' has this
argument to show that the Works of Mencius are by Mencius
himself: — 'The Confucian Analects/ he says, 'were made by the
disciples, and therefore they record minutely the appearance and
manners of the sage. But the seven Books were made by Mencius
himself, and therefore we have nothing in them excepting the words
and public movements of the philosopher 8 / This peculiarity is
certainly consonant with the hypothesis of Mencius's own authorship,
and so far may dispose us to adopt it.
On the other hand, as the princes of Mencius's time to whom any
reference is made are always mentioned by the honorary epithets
conferred on them after their death, it is argued that those at least
must have been introduced by his disciples. There are many
passages, again, which savour more of a disciple or other narrator
than of the philosopher himself. There is, for instance, the com-
mencing sentences of Book III. Pt. I : — ' When the duke Wftn of
T'&ng was crown-prince, having to go to Oh'ft, he went by way of
Sung, and visited Mencius (lit. ihe philosopher Mdng). Mencius
discoursed to him how the nature of man is good, and when speaking,
always made laudatory reference to YAo and Shun. When the crown-
prince was returning from Ch'ft, he again visited Mencius. Mencius
said to him " Prince, do you doubt my words? The path is one, and
only one/"
6. Perhaps the truth after all is as the thing is stated by S&e-m&
Ch'ien, — that Mencius, along with some of his disciples, compiled and
composed the Work. It would be in their hands and under their
guardianship after his death, and they may have made some slight
alterations, to prepare it, as we should say, for the press. Tet allow-
ing this, there is nothing to prevent us from accepting the sayings
and doings as those of Mencius, guaranteed by himself.
7* It now only remains here that I refer to the reception of Men-
cius's Works among the Classics. We have seen how they were not
admitted by Lift Hsin into bis catalogue of classical works. Mencius
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en. i. sscr. it.] THKIR RECEPTION AMONG THE CLASSICS, 13
was then only one of the many scholars or philosophers of the ortho-
dox school. The same classification obtains in the Books of the Sfti
and T"ang dynasties ; and in fact it was only under the dynasty of
Sung that the Works of Mencius and the Confucian Analects were
authoritatively ranked together. The first explicitly to proclaim
this honour as due to our philosopher was Ch'&n Chih-chM 1 , whose
words are — 'Since the time when Han, the duke of Literature,
delivered his eulogium, " Confucius handed the scheme of doctrine to
Mencius, on whose death the line of transmission was interrupted *,"
the scholars of the empire have all associated Confucius and Mencius.
together. The Books of Mencius are certainly superior to those of
Hsttn and Yang, and others who have followed them. Their pro-
ductions are not to be spoken of in the same day with his. 9 Chti
Hal adopted the same estimate of Mencius, and by his ' Collected
Comments' on him and the Analects bound the two sages together
in a union which the government of China, in the several dynasties
which have succeeded, has with one temporary exception approved
and. confirmed.
1 t$H £ H* ***** njun6 * I| d &* account I take from the 'Supplemental Obserra-
ttona on the Four Books,' art I» on Mencius. flj| , I apprehend, is a misprint for (J-, the
indrriduml referred to being probably HJ[ 4ft JJ, a great scholar and officer of the twelfth
century, known also by the designations of 3* j& and jj^ jB. * This eulogy of Han
YQ is to be found subjoined to the brief introduction in the common editions of Mencius. The
whole of the passage there quoted is : — ' Yao handed ike tck&me of doctrine down to Shun ; Shun
handed it to Ytt ; Ytt to Pang; Tang to Wan, Wu, and the duke of Chau ; Wan, Wu, and the
duke of Chau to Confucius ; and Confucius to Mencius, on whose death there was no further
transmission of it In Hsttn and Yang there are snatches of it, but without a nice discrimina-
tion; they talk about it, but without a definite particularity.'
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14 MJCNCIU8 AND HIS DISCIPLES. [pmwomcxa.
CHAPTER IL
MENdUS AND HIS DISCIPLES.
SECTION I.
Lire or MBHOIUS.
i . The materials for a Memoir of Mencius are very scanty. The
birth and principal incidents of Confucius s life are duly chronicled
~ . in the various annotated editions of the Oh'un Ch'ift,
uncertainty of and in Sze-m& Ch'ieou It is not so in the case of
Mencius. Ch'ien's account of him is oontained in
half a dozen columns which are without a single date. That in the
' Cyclopedia of Surnames' only covers half a page. Oh&o Chi is
more particular" in regard to the* early years of his subject, but he is
equally indefinite. Our chief informants are Kung PA, and Lift
Hsiang in his • Becord of Noteworthy Women V hut what we find
in them has more the character of legend than history.
It is not till we come to the pages of Mencius himself that we are
treading on any certain ground. They give the principal incidents
of his public life, extending over about twenty-four years. We learn
from them that in the course of that time he was in such and such
places, and gave expression to such and such opinions ; but where he
went first and where he went last, it is next to impossible to determine.
I have carefully examined three attempts, made by competent scholars
of the present dynasty, to construct a Harmony that shall reconcile
the statements of the ' Seven Books' with the current chronologies
of the time, and do not see my way to adopt entirely the conclusions
of any one of them 8 . The value of the Books lies in the record
• £g fftj JrH -£ fa. * The three attempts are— one by the author of 'Supple*
mental Observations on the Four Books,* an outline of which is given in his Motes on Keneiu*,
art. in ; one by the author of the 'Topography of the Four Books,' and forming the twentywfourth
section of the 'Explanations of the ClatsJos under the Oh'ing Dynasty ;' and one prefixed to
the Works of Mencius, in 'The Four Books, with the Belish of the Badieal Meaning' (vol i
proleg. p. igo). These three eritios display mneh ingenuity and researeh, but their oonolnslons
are conflicting. — I maybe pardoned in saying that their learned labours have aS sctod me Jnst
as those of the Harmonisets of the Gospel Narrative* used to do In fame* years, --bewildering
more than edifying. Most eordlally do I agree with Dean Almrd (Hew Testament, vol L
proleg. L vli 5) :~< If the Evangelists have delivered to ns truly and faithfully the Apostslle
Narratives, and if the Apostles spoke as the Holy Spirit enabled them, and brought e
sayings to their resoileotion, then we may be sure that <f «* suns At rsslfrssjsje/Os i
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i.] 1AFR OF MBNCIUa 15
which they furnish of Menciuss sentiments, and the lessons which
these supply for the regulation of individual conduct and national
policy. It is of little Importance that we should be able to lay them
down in the strict order of time.
With Menciusfe withdrawal from public life, all traces of him dis-
appear. All that is said of him is that he spent his later years
along with his disciples in the preparation and publication of his
Works.
From this paragraph it will be seen that there is not much to be
said in this section. I shall relate, first, what is reported of the
early years and training of our philosopher, and then look at him as
he comes before us in his own pages, in the full maturity of his
character and powers.
2. Mencius is the latinized form of If&ng^tsse 1 , ' The philosopher
Ming/ His surname thus connects him with the Mftng or M&ng-eun
Hfe surname • * an %» one °^ *^ e three great Houses of LA, whose
^rth-piaM ; p*-' usurpations were such an offence to Confucius in his
«f fafe birth, b.c time. Their power was broken in the reign of duke
WI * Ai (b.o. 494-468), and they thenceforth dwindle into
comparative insignificance. Some branches remained in obscurity
in LA, and others went forth to the neighbouring States.
The branch from which Mencius sprang found a home in the small
adjacent principality of Ts&u*, which in former times had been
known by the name of OhA *. It was afterwards absorbed by LA,
and its name is said to be still retained in one of the districts of the
department of Ten-chftu in Shan-tung *. There I visited his temple
in 1873, 8aw hi* imag*! Mid drank of a spring which supplied a well
of bright, clear water close by. Confucius was a native of a district
of LA having the same name, which many contend was also the birth-
place of Mencius, making him a native of LA and not of the State
of Tsftct To my mind the evidence is decidedly against such
a view*.
4Mb nm pmm* to m Bui tt/Aoaf mek l nw rt* dg$ , all attempts to aooompliah this
analysis In minute detail must be surety n t^tttrn m^ and most tend to weaken the Brangalio
testimony lather than to strengthen it/
W> JR- - BQ ^•flfc and W *£ ^C **"*** maintain the different aidee of thia
q u es tio n, the latter giving five arguments to ahow that the Tsau of Monetae was the Tata of
UL As M on eta e went from Chi on the death of hie mother to bury her in Ln(Bk. II. Ft. n.
▼tf), this appear* to prove that he waa a native of that State. But the oonelneion is not
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16 MENCIUS AND HIS DISCIPLES.
Mencius s name was K v o \ His designation does not appear in his
Works, nor is any given to him by Sze-mA Oh'ien or Ohio Ch'L
The latter says that he did not know how he had been styled ; but
the legends tell that he was called Taze-chtt 1 , and Tate-yttV The
same authorities — if we can call them such — say that Ids father s
name was Ohi \ and that he was styled Kung-i 5 . They say also that
his mother's maiden surname was Chang e . Nothing is related of the
former but that he died when his son was quite young, but the latter
must have a paragraph to herself. 'The mother of Mencius' is
famous in China, and held up to the present time as a model of
what a mother should be.
The year of Mencius's birth was probably the fourth of the sovereign
Lieh, B.C. 372 T . He lived to the age of 84, dying in the year ma
289, the 26th of the sovereign Nan 6 , with whom terminated the long
sovereignty of the Ch&u dynasty. The first twenty-three years of
his life thus synchronized with the last twenty-three of Plato's.
Aristotle, Zeno, Epicurus, Demosthenes, and other great men of the
West, were also his contemporaries. When we place Mencius among
them, he can look them in the face. He does not need to hide
a diminished head.
3. It was his misfortune, according to Ch&o Oh'i, ' to lose his
father at an early period ' ; but in his youthful years he enjoyed the
Menciufl'. lessons of his kind mother, who thrice changed her
mother. residence on his account. 9
lift had been for seyeral generation* the State of hie family, and on that account
he might wish to inter hie parent there, aeoording to the custom of the Chan dynasty (see
the I£ Chi, Bk. IL Sect. L i 07). The way in which Tsau always appears as the residence of
Kendo*, when he is what we should say 'at home,' appears to me decisive of the question,
though neither of the disputants p r e ss e s it into his service. Compare Bk. UX Pt I. ii ; ,
Bk. VL Pt. IL i and v. The point is really of no importance, lor the States of Tata and La
adjoined. 'The rattle of the watchman in the one was heard in the other/
1 49* ' ^F &* *"* ^F J§' *** one cnarmc * 6r ****»« the !>***• of the other from
the similarity of the sound. • ip J^. « ^. * &&• ' *»* Ht eometimes
&&! ^ A,— The ' Genealogical Register of the Ming Family' says that Mencius was horn
in the year Q 1B l > the 37th of the sovereign Ting ( jjj?)» on the and day of the 4th month*
and died in the year -j~ A, the e6th of the sovereign Han, on the 15th day of the 1st
month. O 9 ** |D] f£ $5 £$ f%, j§t ^f **t m.) The last of these dates is to be
embraced on many grounds, but the first is evidently a mistake T|ng only reigned 08 years,
and there is no Q |H| year among them. Beckoning back 84 years from the a6th of Kan;
we come to a Q ffi year, the 4th of Lieh, which is now generally acquiesced in as the year
of Menoius's birth. • OhTs words **>— J^Jl itr SL* The leaend-writers are mom
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OLn.nor.1.) LIFE OF MENCIUS. 17
At first they lived near a cemetery, and Mencius amused himself
with acting the various scenes which he witnessed at the tombs.
' This, 9 said the lady, 'is no place for my son;' — and she removed to
a house in the market-place. But the change was no improvement.
The boy took to playing the part of a salesman, vaunting his wares,
and chaffering with customers. His mother sought a new house,
and found one at last close by a public school There her child's
attention was taken with the various exercises of politeness which
the scholars were taught, and he endeavoured to imitate them.
The mother was satisfied. * This/ she said, 'is the proper place for
my son.*
Han Ying relates another story of this period. Near their house
was a pig-butcher's. One day Mencius asked his mother what they
were killing the pigs for, and was told that it was to feed him. Her
conscience immediately reproved her for the answer. She said to
herself, ' While I was carrying this boy in my womb, I would not sit
down if the mat was not placed square, and I ate no meat which was
not cut properly; — so I taught him when he was yet unborn 1 . And
now when his intelligence is opening, I am deceiving him ;— this is
to teach him untruthfulness!' With this she went and bought
apiece of pork in order to make good her words.
As Mencius grew up, he was sent to school When he returned
home one day, his mother looked up from the web which she was
weaving, and asked him how far be had got on. He answered her
with an air of indifference that he was doing well enough, on which
she took a knife and cut through the thread of her shuttle. The
idler was alarmed, and asked what she meant, when she gave him
a long lecture, showing that she had done what he was doing, — that
her cutting through her thread was like his neglecting his learning.
The admonition, it is said, had its proper effect ; the lecture did not
need to be repeated.
There are two other narratives in which Ohang-shih figures, end
though they belong to a later part of Mencius's life, it may be as well
to embrace them in the present paragraph.
His wife was squatting down one day in her own room, when
precise, and My thai Menetue was only three yean old whan hla father died. Thia state-
ment, and ChYs aa wall, are difioult to reoonoile with what wa read in Bk. I. Ft II. xri,
about the etyle in which Mencius buried his parent*. If we aeoept the legend, we are reduced
there to greet etraite.
l 8ee0hQHare>j\^| ft jjft> AL%fc> jft — , which begine with the educational
duties cf the mother, while the child is yet unborn.
VOL. H. C
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18 MKNCIU8 AND HIS DISCIPLES.
Mencius went in. He was eo much offended at finding her in that
position, that he told his mother, and expressed his intention to put
her away, because of * her want of propriety. 9 ' It is you who have
no propriety/ said his mother, ' and not your wife. Do not " The
Bules of Propriety M say, " When you are about to ascend a hall, raise
your voice; when you enter a door, keep your eyes low?" The
reason of the rules is that people may not be taken unprepared ; but
you entered the door of your private apartment without raising your
voice, and so caused your wife to be caught squatting on the ground
The impropriety is with you and not with her. 1 On this Mencius
fell to reproving himself, and did not dare to put away his wife.
One day, when he was living with his mother in Ch'l, she was
struck with the sorrowfulness of his aspect as he stood leaning
against a pillar, and asked him the cause of it. He replied, ' I have
heard that the superior man occupies the plaoe for which he is
adapted, accepting no reward to which he does not feel entitled, and
not covetous of honour and emolument Now my doctrines are not
practised in Ch'l : — I wish to leave it, but I think of your old age,
and am anxious. 9 His mother said, ' It does not belong to a woman
to determine anything of herself, but she is subject to the rule of the
three obediences. When young, she has to obey her parents ; when
married, she has to obey her husband ; when a widow, she has to
obey her son. Tou are a man in your full maturity, and I am old.
Do you act as your conviction of righteousness tells you you ought
to do, and I will act according to the rule which belongs to me. Why
should you be anxious about me 1 '
Such are the accounts which I have found of the mother of Men-
cius. Possibly some of them are inventions, but they are devoutly
believed by the people of China ; — and it must be to their profit.
We may well believe that she was a woman of very superior
character, and that her son's subsequent distinction was in a great
degree owing to her influence and training \
4« From parents we advance to be under tutors and governors.
The moulding hand that has wrought upon us in the pliant years of
i youth always leaves ineffaceable traces upon the
■iruotort ; mud character. Can anything be ascertained of the in-
**** # structor or instructors of Mencius? The reply to
this inquiry must be substantially in the negative, though many
1 All Uum stories are given in the notes to the preface to Mencius in the DB j9£ jflf
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at.n.Mor.L] UFS OF MENCIUS. 19
have affirmed that he sat as a pupil at the feet of Tsse-sse, the
grandson of Confucius. We are told this by CbAo Ch'l, whose
words are : — ' As he grew up, he studied under Tsse-sze, acquired
all the knowledge taught by " The Learned/' and became thoroughly
acquainted with " The Five Ching," being more especially distin-
guished for his mastery of the Shih and the AM 1 .' A reference to
dates, however, shows that this must be incorrect From the death
of Confucius to the birth of Mencius there were 108 years, and
supposing — what is by no means probable— that Tsse-sse was born
in the year his father died, he must have been 112 years old when
Mencius was born. The supposition of their having stood to each
other in the relation of master and scholar is inconsistent, moreover,
with the style in which Mencius refers to Tsae-sae. He mentions
him six or seven times, showing an intimate acquaintance with his
history, but never onoe in a manner which indicates that he had
personal intercourse with him s .
8ae-mA Oh'ien's account is that ' Mencius studied under the dis-
ciples of Tsae-sseV This may have been the case. There is nothing
on the soore of time to make it impossible, or even improbable ; but
this is all that can be said about it No famous names out of the
school of Tsse-sae have been transmitted to posterity, and Mencius
nowhere speaks as if he felt under special obligation to any in-
structor*
One short sentenoe contains all that he has said bearing on the
point before us 2 — ' Although I could not be a disciple of Confucius
myself, I have endeavoured to cultivate my character mi knowledge
fay means of others ufo were 4 / The chapter to which this belongs is
rather enigmatical. The other member of it says : — ' The influence
of a sovereign sage terminates with the fifth generation. The in-
fluence of an unsoeptred sage does the sama 9 By ' an unsoeptred
sage' Mencius is understood to mean Confucius ; and by extending
his influence all over five generations, he shows how it was possible
for him to place himself under it by means of others who had been
in direct communication with the Master.
We must leave the subject of Mencius's early instructors in the
obscurity which rests upon it The first forty yeare of his life are
ftf. <8ee«l»I»te<rfI*oi»rNaii>«. • gjfc ¥&£, H A-
iv. pt n. xxti.
c 2
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20 MKNCIU8 AND HIS DISCIPLES. (
little more than a blank to us. Many of them, we may be sure, were
spent in diligent study. He made himself familiar during them with
ail the literature of his country. Its classics, its histories, its great
men, had received his careful attention. Confucius especially became
to him the chief of mortal men, the object of his untiring admira-
tion ; and in his principles and doctrines he recognised the truth
for want of an appreciation of which the bonds of society all round
him were being relaxed, and the kingdom hastening to a general
anarchy.-
How he supported himself in Ts&u, we cannot tell. Perhaps he
was possessed of some patrimony ; but when he first comes forth
from bis native State, we find him accompanied by his most eminent
disciples. He probably imitated Confucius by assuming the office
of a teacher, — not that of a schoolmaster in our acceptation of the
word, but that of a professor of morals and learning, encouraging
the resort of inquiring minds, in order to resolve their doubts and
inform them on the true principles of virtue and society. These
disciples would minister to his wants, though we may presume that
he sternly maintained his dignity among them, as he afterwards did
towards the princes of the time, when he appeared among them as
a lecturer in another sense of the term. Two instances of this are
recorded, though we cannot be sure that they belonged to the earlier
period of his life.
'When Kftng of Tftng made his appearance in your school,
said the disciple Kung-tA, 'it seemed proper that a polite con-
sideration should be paid to him, and yet you did not answer
him; — why was that?' Mencius replied, 'I do not answer him
who questions me presuming on his ability, nor him who presumes
on his talents, nor him who presumes on his age, nor him who
presumes on services performed to me, nor him who presumes on old
acquaintance. Two of those things were chargeable on King of
Tang 1 .'
The other instance is that of Chi&o of Ts'&o, who said to Mencius,
4 I shall be having an interview with the prince of Ts&u, and can
ask him to let me have a house to lodge in. I wish to remain here,
and receive instruction at your gate.' 'The way of truth/ replied
the philosopher, ' is like a great road. It is not difficult to know
it The evil is only that men will uot seek it. Do you go home
1 8MBk.VU.Pt Lxliii.
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or. n. not. i.] UFB OF MBNCITJ8. 21
and search for it, and you will have abundance of teachers 1 / This
was firmly said, yet not unkindly. It agrees with his observation : —
' There are many arts in teaching. I refuse, as inconsistent with
my character, to teach a man, but I am only thereby still teaching
himV
5. The state of China had waxed worse and worse during the
interval that elapsed between Confucius and Mencius. The elements
state of china °f disorganization which were rife in the times of
1* Monk's time. ^ e^fer gage j^ go ne on to produce their natural
results. One feeble sovereign had followed another on the throne,
and the dynasty of ChAu was ready to vanish away. Men were
persuaded of its approaching extinction. The feeling of loyalty
to it was no longer a cherished sentiment; and the anxiety and
expectation was about what new rule would take its place.
Many of the smaller fiefs or principalities had been reduced to
a helpless dependence on, or been absorbed by, the larger ones. Of
IA, Ch&ng, Wei, Wfi, Ch'&n, and Sung*, conspicuous in the Analects,
we read but little in Mencius. Tsin 4 had been dismembered, and its
fragments formed the nuclei of three new and vigorous kingdoms,
— Wei, Ch&o, and Han 6 . Chi still maintained its ground, but
was barely able to make head against the State of Oh'in* in the
West, and Ch'& in the South 7 . The struggle for supremacy was
between these two; the former, as it was ultimately successful,
being the more ambitious and incessant in its aggressions on its
neighbours.
The princes were thus at constant warfare with one another. Now
two or more would form a league to resist the encroaching Chin,
and hardly would that object be accomplished before they were at
war among themselves. Ambitious statesmen were continually in-
flaming their quarrels. The recluses of Confucius 8 days, who
withdrew in disgust from the world and its turmoil, had given
place to a class of men who came forth from their retirements
provided with arts of war or schemes of policy which they recom-
mended to the contending chiefs. They made no scruple of changing
their allegiance, as they were moved by whim or interest. Kung-sun
Yen And Chang t may be mentioned as specimens of those characters.
'Are they not really great men?' it was once asked of Mencius.
'Bk.VLFfc.ILU.6. 'Bk.VI.PtII.xvi. » 0, fl$, $f, £, |$, %.
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22 MENCITTS AlffD BOB DISCIPLBS. [»
'Let them once be angry, and all the princes are afraid Let them
five quietly, and the flames of trouble are extinguished throughout
the kingdom 1 /
It is not wonderful that in such times the minds of men should
have doubted of the soundness of the ancient principles of the ac-
knowledged sages of the nation. Doctrines, strange and portentous
in the view of Mencius, were openly professed. The authority of
Confucius was disowned The foundations of government were
overthrown ; the foundations .of truth were assailed. Two or three
paragraphs from our philosopher will verify and illustrate this
representation of the character of his times : —
' A host marches in attendance on the ruler, and stores of provisions
are consumed. The hungry are deprived of their food, and these is
no rest for those who are called to toil. Maledictions are uttered
by one to another with eyes askance, and the people proceed to the
commission of wickedness. Thus the royal ordinances are violated,
and the people are oppressed, and the supplies of food and drink
flow away like water. The rulers yield themselves to the bad
current, or they urge their evil way against a good one; they are
wild; they are utterly lost*/
' The five chiefe of the princes were sinners against the three
kings. The princes of the present day are sinners against the five
chiefs. The great officers of the present day are sinners against the
princes. . . . The crime of him who oonnives at and aids the wicked-
ness of his prince is small, but the crime of him who anticipates and
excites that wickedness is great. The officers of the present day all
go to meet their sovereigns' wickedness, and therefore I say that
they are sinners against them*/
' Sage sovereigns cease to arise, and the princes of the States give
the reins to their lusts. Unemployed scholars indulge in unreason-
able discussions. The words of Tang ChA and Mo Ti fill the kingdom.
If you listen to people's discourses, you will find that they have
adopted the views either of Tang or of Mo. Note, Tang's principle
is — "each one for himself/ 1 which does not acknowledge the claims of
the sovereign. Mo 9 s principle is — " to love all equally/ 9 which does
not acknowledge the peculiar affection due to a father. But to
acknowledge neither king nor father is to be in the state of a beast
Kung-ming t said, " In their kitchens there is fat meat. In their
> Bk. Ill: Pt n. i, » Bk. L Pt. IL It. 6, 8. ' Bk. VII. Pi. II. yH. i, 4.
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Aumi.] UFE OF MBNCIUB. 28
stables there are fat horses. But their people hare the look of
hunger, and on the wilds there are those who have died of famine.
This is leading on beasts to devour men." If the principles of Tang
and Mb are not stopped, and the principles of Confucius not set
forth, those perverse speakings will delude the people and stop up
ike path of benevolence and righteousness. When benevolence and
righteousness are stopped up, beasts will be led on to devour men,
and men will devour one another 1 /
6. It is in Chi that we first meet with Menoius as a counsellor of
the princes', and it was in this State that he spent much the greater
Mflnoins the V**** °f kis public life. His residence in it, however,
cm- ^ttalS ^P 68 * 8 *° k* 76 1* 611 divided into two portions, and
between *<x 33- we know not to which of them to refer many of the
8 * s ° chapters which describe his intercourse with the
prince (or king, as he claimed to be) and his ministers ; but, as
I have already observed, this is to us of little moment Our interest
is in what he did and said. It matters little that we cannot assign
to each saying and doing its particular date.
That he left Oh'i the first time before B.O. 323 is plausibly inferred
from Bk. II. Pt II. xiv. 3 s ; and assuming that the conversation in
the same Book, Pt. I. ii, took place immediately before or after his
arrival 4 , we can determine that he did not enter the State before B. a
331, for he speaks of himself as having attained at forty yean of age
to 'an unperturbed mind.' The two chapters contain the most
remarkable expressions indicative of Menoios's estimate of himself.
In the first, while he glorifies Confucius as far before all other men
who had ever lived, he declines having comparisons drawn between
himself and any of the sage's most distinguished disciples. In the
1 Bk. m. Ft II. ix. f. * Iath# 4 Annai»oflUKmttoo'(ToLLprol^p.iS4),
MttMfart visit to king Hal of Liang is tot down as having occurred in no. 335, and under
no. 318 it is said— 'Monetae goes from Liang to Cht' The visit to Iiang k placed too early,
and that to Chi too late. The disaststs of king Hoi, montionsd In Bk. L PI L v. x, had not
all taken place in a.* 3x8 ; and if Henotus remained seventeen years in Liang, it is strange
wo nave only five conversations between him and king Hoi. 80 for from his not going to
Chi till n.a 318, H will be seen from the next note that he waa leaving Chi before no. gag.
• Xencius's words axe —'From the oommenosment of the Chan dynasty till now mors than
700 yearn here slapped/ It waa to the purpose of his argument to make the time appear aa
long as possible. Had 800 yean elapsed, ha womld surely hare said so. Bat as the Chan
dynasty oommeneed in no. xxex, the year n>c gas would bo its 8ooih anniversary, and
Menoms'e departure from Chi did not take plaos later than the year before no. 303.
* This chapter and the one before it have very much the appea r anos of having taken plaos on
the way from Tain to Chi. Monetae has been invited to a powerful court. He is onvHgfag
from his obscurity. His disstplss expect greet things for him. Kung-sun Ch'ftu sses him
invested with the government of Chi. and in the elation of his heart makes his inquiries.
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24 MfiNCIUS AND HIS DISCIPLES. [j
second, when going away sorrowful because he had not wrought the
good which he desired, he observes: — 'Heaven does not yet wish
that the, kingdom should enjoy tranquillity and good order. If it
wished this, who is there besides me to bring it about Y
We may be certain that Mencius did not go to Ch'i uninvited.
His approach was waited for with curious expectation, and the king,
spoken of always by his honorary epithet of Hsttan, ' The Illustrious/
sent persons to spy out whether he was like other men 1 . They had
their first interview at a place called Ch ( ung, which was so little
satisfactory to the philosopher that he resolved to make only a short
stay in the State. Circumstances occurred to change this resolution,
but though he remained, and even accepted office* yet it was only
honorary ; — he declined receiving any salary 1 .
From Cb'ung he appears to have retired to Fing-lft, where Ch'A,
the prime minister, sent him a present, wishing, no doubt, to get
into his good graces. I call attention to the circumstance, though
trifling in itself because it illustrates the way in which Mencius
carried himself to the great men. He took the gift, but sub-
sequently, when he went to the capital, he did not visit the
minister to acknowledge it. His opinion was that Ch'A might
have oome in person to Fing-16 to see him. 'There was a gift,
but no corresponding respect 8 .'
With the governor of Fing-lti, called K'ung Chtt-hsin, Mencius
spoke freely, and found him a man open to conviction. ' If one of
your spearmen,' said Mencius to him, ' were to lose his place in the
ranks three times in one day, would you put him to death or not?'
* I would not wait for three times to do so,' replied Chtt-hsin. Men-
cius then charged home upon him the sufferings of the people,
saying they were equivalent to his losing his place in the ranks.
The governor defended himself on the ground that those sufferings
were a consequence of the general policy of the State. To this the
other replied, ' Here is a man who receives charge of the sheep and
cattle of another, undertaking to feed them for him ; — of course he
must search for pasture-ground and grass. If, after searching for
those, he cannot find them, will he return his charge to the owner? or
will he stand by and see them die?' The governor's reply was,
'HereinlamgiriltyV
When Mencius presented himself at the capital of the State, he
1 Bk. IV. Pt. n. xxxU. »Bk.U.Pfc.n.xiT.' » Bk. IL Pfc. II. .▼. « Bk. IL Pi IL It.
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cb. n. sacr. i.] LIFE OF MENCIUS. 25
was honourably received by the king. Many of the conversations
with the sovereign and officers which are scattered through the seven
Books, though the first and seoond are ric hes t ' i n them, must be
referred to this period. The one which is first in place 1 , and which
contains the fullest exposition of the philosopher's views on govern-
ment, was probably first likewise in time*. It sets forth the grand
essential to the exercise of royal government, — a heart on the part
of the sovereign impatient of the sufferings of the people, and eager
to protect them and make them happy; it brings home to king
Hsttan the conviction that he was not without such a heart, and
presses on him the truth that his not exercising it was from a want
of will and not from any lack of ability ; it exposes unsparingly the
errors of the course he was pursuing; and concludes by an exhibition
of the outlines and happy issues of a true royal sway.
Of this nature were all Mencius's communications with the
sovereign ; but he lays himself open in one thing to severe censure^
Afraid apparently of repelling the prince from him by the severity
of his lessons, he tries to lead him on by his very passions. 'I am
fond of beauty,' says the king, 'and that is in the way of my
attaining to the royal government which you celebrate/ 'Not at
all/ replies the philosopher. 'Gratify yourself, only do not let
your doing so interfere with the people's getting similar enjoyment
for themselves 8 / So the love of money, the love of war, and die
love of music are dealt with. Mencius thought that if he could
only get the good of the people to be recognised by Hsttan as the
great aim which he was to pursue, his tone of mind would be so
elevated, that the selfish passions and gratifications of which he was
the slave would be purified or altogether displaced. And so it would
have been. Where he fails, is in putting his points as if benevolence
and selfishness, covetousness and generosity might exist together.
Chinese moralists rightly find fadlt with him in this respect, and say
that Confucius never condescended to such a style of argument
Notwithstanding the apparent cordiality of the king's reception
of him, and the freedom with which Mencius spoke his mind at
their interviews, a certain suspiciousness appears to have been main-
tained between them. Neither of them would bend to the other.
1 Bk.LPt.LTii. ■ I Judge that this was the first *rf conversation between king
Hsttan end Mencius, because of the inquiry with whiehthekingopeiMit,~<MeyIbeiiiformed
by yon of the transactions of Hwan of Chi, and Wan of Tain ?' A very brief «i«pftfarta«y«t
with our philosopher would have taught him that he was the last person to apply to about
those onaracters. » Bk. I. Pfc. n. i. iii. t j rfcl.
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26 MKN0IU8 AND HIS DISCIPLES. [r
MenciuB would not bow to the royal state ; Hsttan would not vail
bonnet to the philosopher's cloak. We have one amusing instance
of the struggles to*which this sometimes gave rise. One day Men-
cius was preparing to go to court of his own free will, when a
messenger arrived from the king, saying he had intended to come
and see him, but was prevented by a cold, and asking whether
Mencius would not appear at the audience next morning. Mencius
saw that this was a device on the part of the king to avoid stooping
to visit him, and though he had been about to go to court, he replied
at once that he was unwell He did not hesitate to meet the king's
falsehood with one of his own.
He did not wish, however, that the king should be ignorant of the
truth, and went out next morning to pay a visit of condolence. He
supposed that messengers would be sent from <the court to inquire
about his health, and that, when they took back word that he had
gone out visiting, the king would understand how his sickness of the
day before was only feigned.
It happened as he expected. The king sent a messenger, and his
physician besides. Mencius being out, they were received by M&ng
Chung, either his son or cousin, who complicated the affair by an
invention of his own. ' To-day,' he said, ' he was a little better, and
hastened to go to court I don't know whether he has reached it
by this time or not/ No sooner were the visitors gone with this
story, than he sent several persons to look for the philosopher, and
urge him to go to the court before he returned home.
It was now necessary that a full account of the matter should
reach the royal ears ; and to accomplish this, Mencius neither went
home nor to court, but spent the night at the house of one of the
high officers. They had an animated discussion. The officer accused
Mencius of showing disrespect to the king. The philosopher replied
that no man in Ch'l showed so much respect for the sovereign as he
did, for it was only he who brought high and truly royal subjects
under his notice.
' That,' said the officer, ' is not my meaning. The rule is — " When
the prince's order calls, the carriage must not be waited for," You
were going to the court, but when you heard the king's message, you
did not do so. This seems not in aocordance with that rule.' Mencius
explained : — ' There are three things universally acknowledged to be
honourable, — nobility, age, and virtue. In courts, nobility holds the
first place ; in villages, age ; and for helping one's generation and
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cn.n.smw.1.] LIFE OF MENCira 27
presiding over the people, the other two are not equal to virtue.
The possession of one of the three does not authorise the despising
of one who has the other two.
'A prince who is to accomplish great deeds will have ministers
whom he does not call to go to see him. When he wishes to consult
with them, he goes to them. The prince who does not honour the
virtuous, and delight in their ways of doing, to this extent, is not
worth having to do with.
' There was T*ang with t Tin : — he first learned of him, and
then made him his minister; and so without difficulty he became
sovereign. There was the duke Hwan with Ewan Chung: — he
first learned of him, and then made him his minister; and so
without difficulty he became chief of all the princes.
'80 did Tang behave to t Yin, and the duke Hwan to Kwan
Chung, that they would not venture to call them to go to them. If
Kwan Chung might not be called to him by his prince, how much
less may I be called, who would not play the part of Ewan Chung 1 !*
We are to suppose that these sentiments were oonveyed to the
king by the officer with whom Mencius spent the night. It is a pity
that the exposition of them could only be effected in such a round-
about manner, and was preceded by such acts of prevarication. But
where the two parties were so suspicious of each other, we need not
wonder that they separated before long. Mencius resigned his
honorary appointment, and prepared to return to Ts&u. On this
occasion long Hsttan visited him, and after some complimentary
expressions asked whether he might expect to see him again.
' I dare not request permission to visit you at any particular time/
replied Mencius, ' but, indeed, it is what I desire*/
The king made another attempt to detain him, and sent an officer,
called Shih, to propose to him to remain in the State, on the under-
standing that he should have a house large enough to accommodate
his disciples, and an allowance of ten thousand measures of grain
to support them. All Mencius's efforts had not sufficed to make
king Hsttan and his ministers understand him. They thought he
was really actuated Eke themselves by a desire for wealth. He
indignantly rejected the proposal, and pointed out tbe folly of
1 Bk. H. Pt H. ii. • Bk. IL Pt. II. x. I consider tint this chapter, and othen her*
nfernd to, belong to Menefas's first departure from Cht I do to b eco m e wo con hardly
suppose that the Hug and his omoors would not have understood him better by the end of
hi* second residence. Moreover, while Mencius retires, his language in z. o and xl 5, 6 ia of
auoh a nature that it leaves an opening for him to return again.
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28 MENCIUS AND HI8 DISCIPLES.
it, considering that he had already declined a hundred thousand
measures in holding only an honorary appointment 1 .
So Mencius turned his back on Ch'l ; but he withdrew with a
slow and lingering step, stopping three nights in one place, to afford
the king an opportunity to recall him on a proper understanding.
Some reproached him with his hesitancy, but he sufficiently explained
himself. ' The king,' he said, 'is, after all, one who tnay be made
to do good. If he were to use me, would it be for the happiness
of Ch'l only 1 It would be for the happiness of the people of the
whole kingdom. I am hoping that the king will change; I attn
daily hoping for this.
4 Am I like one of your little-minded people 1 They will temon-
etrate with their prince, and on their remonstrance not being
accepted, they get angry, and, with their pasflion displayed in their
countenance, they take their leave, and travel with all their strength
for a whole day, before they will rest*.'
7. After he left Ch'l, Mencius found a home for some time in the
small principality of T&ng, on the south of Ch'l, in the rider of
Menciua in which he had a sincere admirer and docile pupil,
SnS^TaS'to He did no * proceed thither immediately, however,
b. 0.318. but seems to have taken his way to Sung, which
consisted mostly of the present department of Kwei-tei in Ho-nan*.
There he was visited by the crown-prinoe of T&ng, who made & long
detour, while on a journey to Ch'A, for the purpose of seeing him.
The philosopher discoursed on the goodness of human nature, and
the excellent ways of Y&o and Shun. His hearer admired, but
doubted. He could not forget, however, and the lessons which he
received produced fruit before long.
1 I hare said in a note, Bk. n. Pt. IL x. 5, that 100,000 dhwy was the fixed allowance of a J|fa
which Mencius had declined to reoeiYe. When we look narrowly into the matter, however, we
see that this oould hardly be the case. It is known that four measures were need in Chi,— the
S» E > 4& *"* $fi> and ***** * eft""? was- ten/*, or six ^ and four tea. 10,000 ettsey
would thus » 64,000 stone, and Henoius declined 640,000 stone of grain. No officer of Ghl
oould hare an income so much as that. The measures of the Han dynasty are ascertained to
here been only one-fifth the capacity of the present Assuming that those of Chin and Han
agreed, and bringing the above computations to the present standard, MeneHi was offered an
annual amount of 19,800 atone of grain for his disciples, and ha had himself refused in all
106,000 atone. With this reduction, and taking any grain we please aa the standard of
▼aluation. the amount ia still much beyond what we can suppose to have been a JED'S salary. —
U 4fc jA supposes that Mencius intends by 100,000 ostav the sum of the income during
all the years he had held his honorary office. » Bk. IL PI TL xiL » This Is gathered
from Bk. III. Pt. L i. x, where the crown-prince of Ting visits Mencius, and from Bk. U.
Pt. II. iii. where his accepting a gift in Sung appears to have bean subsequent to his refusing
one in Chi.
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or . n. ssor. i.] LIFE OF MENCIU8. 29
From Sung Mencius returned to Ts&u, by way of Hsieh. In
both Sung and Hsieh he accepted large gifts from the rulers, which
help us in some measure to understand how he could maintain an
expenditure which must have been great, and which gave occasion
also for an ingenious exposition of the principles on which he
guided his course among the princes. 'When you were in Ch'V
said one of his disciples, 'you refused a hundred yi of fine gold,
which the king sent, while in Sung you accepted seventy yi, and in
Hsieh fifty \ If you were right in refusing the gift in the first case 9
you did wrong in accepting it in the other two. If you were right
in accepting it in those two cases, you were wrong in refusing it in
Ch'l You must accept one of these alternatives/ ' I did right
in all the cases/ replied Mencius. ' When I was in Sung, I was
about to undertake a long journey. Travellers must be provided
with what is necessary for their expenses. The prince's message
was — " a present against travelling expenses ;" why should I have
declined the gift? In Hsieh I was under apprehensions for my
safety, and taking measures for my protection. The message was —
"I have heard you are taking measures to protect yourself, and
send this to help you in procuring arms. 19 Why should I have
declined the gift ? But when I was in Ch'l, I had no occasion for
money. To send a man a gift when he has no occasion for it is to
bribe him. How is it possible that a superior man should be taken
with a bribe"!'
Before Mencius had been long in Ts&u, the crown-prince of T* fog
succeeded to the rule of the principality, and calling to mind the
lessons which he had heard in Sung, sent an officer to consult the
philosopher on the manner in which he should perform the funeral
and mourning services for his father*. Mencius of course advised
him to carry out in the strictest manner the ancient regulations.
The new prince's relatives and the officers of the State opposed, but
1 IhAireippotadlMa^tmiMrt^OB,^ n.Pt.ILiii i, that the metal of these gilts was diver
and net gold, ffl ffi jjft f however, mmi to make it clear that wo ought to understand that
ohjeetiosi that 0*400 ounces of gold seems too large a sum, he goes on to make it appear that
under the Chin dynasty, a yi or twenty-four ounces of gold was only equal to 15,000 cash, or
Mean taels of silver of the present day! This is a point on which I do not know that we ean
attain amy positive certainty. » Bk. UL Pt. H. iii. » Bk. in. Pt. L ii. The note of time
which is relied on as enabling us to follow Mencius here is the intimation, Bk. L Pt. IL xiv,
that* Chi was about to fortjry Hsieh.' ThisUreferred to b.o. 300, when king Hsuan appoint**
his brother Q| j£ over the dependency of Hsieh, and took measures to fortify it.
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30 MENCIUS AND HIS DISCIPLES. [raoLMOMWA.
ineffectually. Menciuss counsel was followed, and the effect was
great. Duke Wftn became an object of general admiration.
By and by Mencius proceeded himself to rftag. We may suppose
that he was invited thither by the prince as soon as the rules of
mourning would allow his holding free communication with him.
The chapters which give an acoount of their conversations are really
interesting. Mencius recommended that attention should be chiefly
directed to the enoouragement of agriculture and education. He
would have nourishment secured both for the body and the mind
of every subject 1 . When the duke was lamenting the danger to
which he was exposed from his powerful and encroaching neighbours,
Mencius told him he might adopt one of two oourses ; — either leave
his State, and like king T&i go and find a settlement elsewhere, or
be prepared to die for his patrimony. * If you do good/ said he,
'among your descendants in after generations there will be one
who shall attain to the royal dignity. But results are with
Heaven. What is Ch'i to you, prince t Be strong to do good.
That is all your business 1 /
After all, nothing came of Mencius's residence in Fftng. We
should like to know what made him leave it. Confucius said that,
if any of the princes were to employ him, he should achieve some-
thing considerable in twelve months, and in the course of three
years, the government would be perfected *. Mencius taught that,
in his time, with half the merit of former days double the result
might be accomplished 4 . Here in Tftng a fair field seemed to be
afforded him, but he was not able to make his promise good.
Possibly the good purposes and docility of duke Wftn may not have
held out, or Mencius may have found that it was easier to theorise
about government, than actually to carry it on. Whatever may
have been the cause, we find him in B.O. 319 at the court of king
HAi of Liang.
Before he left Tftng, Mencius had his rencounter with the disciples
of the ' shrike-tongued barbarian of the South, 1 one Hstt Hsing, who
came to Tftng on hearing of the reforms which were being made at
Mencius's advice by the duke Wftn This was one of the dreamy
speculators of the time, to whom I have already alluded. He pre-
tended to follow the lessons of Shftn-nftng, one of the reputed founders
of the kingdom and the father of husbandry, and came to Tftng with
1 Bk. III. Pfc. L Hi. • Bk. I. Pt. IL xiiL xlv. xt. * ConfueUn Aaaleota, XIII. x.
♦ Bk. II. PI. I. i. 13.
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cm. n. amor, u] LIFE OF MENCIUS. 31
his plough upon his shoulder, followed by scores of followers, all
wearing the coarsest clothes, and supporting themselves by making
mats and sandals. It was one of his maxims that 'the magistrates
should be labouring-men/ He would have the sovereign grow his
own rice, and cook his own meals. Not a few of 'The Learned'
were led away by his doctrines, but Mencius girt up his loins to
oppose the heresy, and ably vindicated the propriety of a division
of labour, and of a lettered class conducting the government It is
just possible that the appearance of Hstt Hsing, and the countenance
ihown to him, may have had something to do with Mencius's
leaving the State.
8. Liang was another name for Wei, one of the States into which
Tsin had been divided. King Htki, early in his reign, B.C. 364, had
Mrohis in m *& e & e oftty of T&riiang, in the present department
Lfcng ;— m,a of K'ii-f&ng, his capita), and given its name to his
SI " whole principality. It was the year before his death,
when Mencius visited him \ A long, stormy, and disastrous rule
was about to terminate, but the king was as full of activity and
warlike enterprise as ever he had been. At his first interview with
Mencius, he addressed him in the well-known words, 'Venerable
Sir, since you have not oounted it far to code here, a distance of a
thousand U, may I presume that you are likewise provided with
counsels to profit my kingdom V Mencius in reply starts from the
word profit, and expatiates eloquently on the evil consequences that
must ensue from making a regard to profit the ground of conduct or
the rule of policy. As for himself, his theme must be benevolence
and righteousness. On these he would discourse, but on nothing
else, and in following them a prince would obtain true and sure
advantages.
Only five conversations are related between king Hfti and the
philosopher. They are all in the spirit of the first which has just
been described, and of those which he had with king Hgtian of Gh'l.
1 There are various difficulties about the reign of king Hoi of LUng. See-ma Oh'ien
makes tt commence in 969 and terminate in 394. He is then succeeded by Heiang (X)>
whose reign ends In 318; and he is followed bjl\(j££S tlU 095* What are oalled 'The
BuaboeBooks'(>f^£)extend Hui's reign to ba 31% and the next twenty years are assigned
m king It 'The Annals of the Nation' (which are oompiled from 'The General Mirror of
History' [jj£ £| ]) follow the Bamboo Books in the length of king Hoi's reign, but make
Aim followed by Hsiang ; and take no note of a king Ai.— From Mencius we may be assured
that Hui was sueeeeded by Hsiang, and the view of his Life, which I hare followed in this
■ketch, leads to the longer period assigned to his reign.
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32 MENCTU8 AND HI8 DISCIPLES. [pmlmohbha.
There is the same freedom of expostulation, or, rather, boldness of
reproof, and the same unhesitating assurance of the success that
would follow the adoption of his principlea The most remarkable
is the third, where we have a sounder doctrine than where he tells
king Hsttan that his love of beauty and money and valour need not
interfere with his administration of royal government. Hfti is
boasting of his diligence in the government of his State, and
sympathy with the sufferings of his people, as far beyond those of
any of the neighbouring rulers, and wondering how he was not more
prosperous than they. Mencius replies, 'Tour Majesty is fond of
war ; — let me take an illustration from it. The drums sound, and
the weapons are crossed, when suddenly the soldiers on one side
throw away their coats of mail, trail their weapons behind them,
and run. Some of them run a hundred paces, and some run only
fifty. What would you think if those who run fifty paoes were to
laugh at those who run a hundred paces ? ' ' They may not do so/
said the king ; * they only did not run a hundred paces, but they
also ran/ ' Since your Majesty knows this/ was the reply, ' you
need not hope that your people will become more numerous than
those of the neighbouring kingdoms.' The king was thus taught
that half-measures would not do. Royal government, to be
effectual, must be carried out faithfully and in its spirit.
King HAi died in B.C. 319, and was succeeded by his son, the
king Hsiang. Mencius appears to have had but one interview with
him. When he came out from it, he observed to some of his friends :
— ' When I looked at him from a distance, he did not appear like a
sovereign ; when I drew near to him, I saw nothiug venerable about
himV
It was of no use to remain any longer in Liang ; he left it, and
we meet with him again in Ch'i.
9. Whether he returned immediately to Ch'i we cannot tell, but
the probability is that he did, and remained in it till the year
Menciut the B -°- 3 * * *• When he left it about seven years before,
•eoond time in he had made provision for his return in case of a
,— B.c.311. | )an ^ e f m ; Q j jjj fcjog Hsttan. The philosopher, I
1 Bk.LPtI.Ti ' This oonchnioa is adopted beeanae it im in 311 thai Yen rebelled,
when the king Mid the* he was Terr much ashamed when he thought of Monetae, who had
strongly oondemned his policy towards the State of Yen.— This is another ease in whioh the
chronology is dihVrentiy laid down by the authorities, Sse-ms Ghien eaying that Yen was
taken by king Min (y» ~E/» **• son *** *u°°»**or of Hsflan.
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oi.ii.Mct.1.] UFK OF MENCIUS. 33
apprehend, was content with an insufficient assurance of such an
alteration. Be that as it may, he went back, and took an appoint-
ment again as a high noble.
If he was contented with a smaller reformation on the part of the
king than he must have desired, Mencius was not himself different
from what he had been. In the court and among the high officers
his deportment was equally unbending ; he was the same stern
mentor.
Among the officers was one Wang Hwan, called also Tsse-Ao, a
favourite with the king, insolent and presuming. Him MeOcius
treated with an indifference and even contempt which must have
been very provoking A large party were met one time at the
house of an officer who had lost a son, for the purpose of expressing
their condolences. Mencius was among them, when suddenly Wang
Hwan made his appearance. One and another moved to do him
honour and win from him a smile, — all indeed but Mencius, who
paid no regard to him. The other complained of the rudeness, but
the philosopher could show that his conduct was only in accordance
with the rules of Propriety \
Another time, Mencius was sent as the chief of a mission of
condolence to the court of Tftng, Wang Hwan being the assistant
commissioner. Every morning and evening he waited upon Mencius,
who never once exchanged a word with him on the business of their
mission*.
Now and then he became the object of unpleasant remark and
censure. At his instigation, an officer, Oh'l W4, remonstrated with
the king on some abuse, and had in consequence to resign his office.
The people were not pleased with iiencius, thus advising others to
their harm, and yet continuing to retain his own position undis-
turbed. 'In the course which he marked out for Oh'l WA/ they
said, ' he did well, but we do not know as to the course which he
pursues for himself/ The philosopher, however, was never at a loss
in rendering a reason. He declared that, as his office was honorary,
he could act * freely and without restraint either in going forward or
retiring 1 / In this matter we have more sympathy with the con-
demnation than with the defence.
Some time during these years there occurred the death of
Meneius's excellent mother. She had been with him in Chi, and
1 Bk. IV. Pt n. writ • Bk. IL Pt IX ri » Bk. EL Pt XL r.
VOL.11. D
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84 MENCIUS AND HIS DISCIPLES. [;
he carried the coffin to LA, to bury it near the dust of his father
and ancestors. The funeral was a splendid one. Mencius perhaps
erred in having it so from his dislike to the Mohiste, who advocated
a spare simplicity in all funeral matters 1 . His arrangements certainly
excited the astonishment of some of his own disciples*, and were the
occasion of general remark 8 . He defended himself on the ground
that 'the superior man will not for all the world be niggardly to his
parents,' and that, as he had the means, there was no reason why he
should not give all the expression in his power to his natural feelings.
Having paid this last tribute of filial duty, Mencius returned to
Ch% but he could not appear at court till the three years of his
mourning were accomplished 4 . It could not be long after this when
trouble and confusion arose in Ten, a large State to the north-west
of Ch% in the present Chih-lt Its prince, who was a poor weakling,
wished to go through the sham of resigning his throne to his prime
minister, understanding that he would decline it, and that thus he
would have the credit of playing the part of the ancient YAo, while
at the same time he retained his kingdom. The minister, however,
accepted the tender, and, as he proved a tyrannical ruler, great
dissatisfaction arose. Gh'&n Tung, an officer of Ch% asked Mencius
whether Ten might be smitten. He replied that it might, for its
prince had no right to resign it to his minister, and the minister
no right to receive it. 'Suppose/ said he, 'there were an officer
here with whom you were pleased, and that, without informing the
king, you were privately to give him your salary and rank ; and sup-
pose that this officer, also without the king's orders, were privately to
receive them from you : — would such a transaction be allowable 1
And where is the difference between the case of Ten and this*t'
Whether these sentiments were reported to king Hsllan or not, he
proceeded to attack Ten, and found it an easy prey. Mencius was
charged with having advised the measure, but he ingeniously re*
pudiated the accusation. ' I answered Ch'&n Tung that Ten might
be smitten. If he had aaked me— "Who may smite itf" I would
have answered him — " He who is the minister of Heaven may smite
it." Suppose the case of a murderer, and that one asks me — " May
this man be put to death?" I will answer him — "He may/' If he
1 BlclIL PtLT.tt. » Bk.ILPt IL Tit • Bk.LPtn.xrL • Some are
of opinion that Meneiuo stopped all the period of mourning in La, but the more natural eon-
ereaioti, Bk.ILPtn.viit, seem* to me that he returned to Chi, and stayed at Ting,
Without going to eourt » Bk. IL Pt II. viii.
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m. n. mot. t.J UFE OF MENCIUS. 35
ask me — "Who may put him to death !" I will answer him — ''The
chief criminal judge may put him to death/' But now with one
Ten to smite another Ten : — how should I have advised this ? ' This
reference to ' The minister of Heaven ' strikingly illustrates what
was said about the state of China in Menoius's time. He tells as in
one place that hostile States do not correct one another, and that
only the supreme authority can punish its subjects by force of
arms 1 . But there was now no supreme authority in China. He
saw in the sovereign but ' the shadow of an empty name/ His
conception of a minister of Heaven was not unworthy. He was one
who, by the distinction which he gave to talents and virtue, and by
his encouragement of agriculture and commerce, attracted all people
to him as a parent. He would have no enemy under heaven, and
could not help attaining to the royal dignity 1 .
King Hsttan, after conquering and appropriating Ten, tried to
get Mencius 8 sanction of the proceeding, alleging the ease and
rapidity with which he had effected the conquest as an evidence
of the favour of Heaven. But the philosopher was true to himself.
The people of Ten, he said, had submitted, because they expected
to find in the king a deliverer from the evils under which they
groaned. If they were pleased, he might retain the State, but if he
tried to keep it by force, there would simply be another revolution 3 .
The king's love of power prevailed. He determined to keep his
prey, and ere long a combination was formed among the neigh*
boning princes to wrest Ten from him. Full of alarm he again
consulted Mencius, but got no comfort from him. ' Let him restore
his captives and spoils, consult with the people of Ten, and appoint
them a ruler ; — so he might be able to avert the threatened attack 4 . 9
The result was as Mencius had predicted. The people of Ten
rebelled. The king felt ashamed before the philosopher, whose second
residence in Ch f i was thus brought to an unpleasant termination. ;
ia We do not know that Mencius visited any of the princes after
this. On leaving 0h% he took his way again to Sung, the duke of
iiaiAj which had taken the title of king in B.a 318. A
h report also had gone abroad that he was setting
•bout to practise the true royal government, but Mencius soon
satisfied himself of its incorrectness 5 .
Thelastccrartatwhidiwefindhimiflthatof LA,B.a309. The
1 Bk.Vn.Ptn.it *Bk.n.PtI.Y. 'Bk. I. Ft 11.x. «Bk.I. PtH.xL
9 Cm Bk. m. Ft n. t. ▼!
D 2
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86 MENCIUS AND HIS DISCTPLES. [fbouboomfka.
duke P'ing bad there called Yo-ehtog, one of the philosophers
disciples, to his councils, and indeed committed to him the admin-
istration of the government, When Mencius heard of it, he was
so overjoyed that he could not sleep 1 .
The first appearance (in point of time) of this Yo-ch&ng in
the seven Books is not much to his credit. He comes to Ch't in
the train of Wang Hwan, the favourite who was an offence to the
philosopher, and is very sharply reproved for joining himself to such
a character ' for the sake of the loaves and fishes 8 / Other references
to him are more favourable. Mencius declares him to be * a good
man,' 'a real man 8 .' He allows that 'he is not a man of vigour/
nor ' a man wise in council/ nor ' a man of much information/ but
he says — ' he is a man that loves what is good/ and ' the love of
what is good is more than a sufficient qualification for the govern-
ment of the kingdom ; — how much more is it so for the State of
LAM'
Either on his own impulse or by Yo-ch&ng's invitation, Mencius
went himself also to LA, hoping that the prince who had committed
his government to the disciple might be willing to listen to the
counsels of the master. The duke was informed of his arrival by
Yo-ch&ng, and also of the deference which he exacted. He resolved
to go and visit him and invite him to the court. The horses were
put to the carriage, and the duke was ready to start, when the in-
tervention of his favourite, a worthless creature called Tsang Ts'ang,
diverted him from his good purpose. When told by the duke that
he was going to visit the scholar Mftng, Tsang said, 'That you
demean yourself to pay the honour of the first visit to a common
man, is, I apprehend, because you think that he is a man of talents
and virtue. From such men the rules of ceremonial proprieties and
right proceed ; but on the occasion of this Mftng's second mourning,
his observances exceeded those of the former. Do not go to see him,
my prince.' The duke said, ' I will not ;' — and carriage and horses
were ordered back to their places.
As soon as Yo-ch&ng had an audience of the duke, he explained
the charge of impropriety which had been brought against Mencius;
but the evil was done. The duke had taken his course. f I told
him ' said Yo-chftng, ' about you, and he was coming to see you,
when Tsang Ts'ang stopped him.' Mencius replied to him, 'A man's
4 BtVLPt. n.xiii » Bk. IV. Pt I. xxv. ' BJl VII. Pt II. xxr. • Bk.VL
Ft. II. xiii.
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ca. n. net. l] UFR OF MEN&US. 37
advancement is effected, it may be, by others, and the stopping him
is, it may be, from the efforts of others. Bat to advance a man or
to stop his advance is.reallyHbeyond the power of other men; my not
finding in the prince of LA a ruler who would confide in me, and put
my counsels into practice, is from Heaven. How could that scion
of the Tsang family cause me not to find the ruler that would suit
me 1 ?'
Mencdus appears to have accepted this intimation of the will of
Heaven as final. He has a remarkable saying, that Heaven oontrols
the development of a man's faculties and affections, but as there is
an adaptation in his nature for these, the superior man does not
say — ' It is the appointment of Heaven 8 / In accordance with this
principle he had striven long against the adverse circumstances
which threw his hopes of influencing the rulers of his time again
and again in the dust. On his first leaving LA we saw how he
said :— ' Heaven does not yet wish that the country should enjoy
tranquillity and good order/ For about fifteen years, however, lie
persevered, if peradventure there might be a change in the Heavenly
councils. Now at last he bowed in submission. The year after and
he would reach his grand climacteric. We lose sight of him. He
retired from courts and great officers. We can but think and con*
jecture of him, according to tradition, passing the last twenty years
of his life amid the more congenial society of his disciples, discoursing
to them, and compiling the Works which have survived as his
memorial to the present day.
1 1. I have endeavoured in the preceding paragraphs to put to-
gether the principal incidents of Mencius's history as they may be
gathered from his Writings. There is no other source of informa-
tion about him, and we must regret that they tell us nothing of his
domestic life and habits. In one of the stories about his mother
there is >an allusion to his wife, from which we may conclude that
his marriage was not without its bitternesses. It is probable that
the Mftng Chung, mentioned in Bk. II. Ft. II. ii, was his son, though
this is not easily reconcileahle with what we read in Bk. VI. Pt. I. v.
of a Mftng Chi, who was, according to Ch&o Ch'i, a brother of M&ng
Chung. We must believe that he left a family, for his descendants
form a large clan at the present day. Hst-w&n, the fifty-sixth in
descent from Mencius, was, in the reign of ChiA-ching (a.d. 1522-
» Bk. I Pt II. xtL • Bk. IIL Pt U. L ii.
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38 MENCIUS AND HIS DISCIPLES.
1 566), constituted a member of the Han-lin college, and of the Board
in charge of the Five Ching, which honour was to be hereditary in
the family, and the holder of it to preside at the sacrifices to his
ancestor 1 . China's appreciation of our philosopher could not be
more strikingly shown. Honours flow back in this empire. The
descendant ennobles his ancestors. But in the case of Mencius, as
in that of Confucius, this order is reversed. No excellence of
descendants can extend to them ; and the nation acknowledges its
obligations to them by nobility and distinction conferred through
all generations upon their posterity.
SECTION II.
HIS INFLUKNC1 AND OPINIONS.
i. Confucius had hardly passed off the stage of life before his
merits began to be acknowledged. The duke Ai, who had neglected
his counsels when he was alive, was the first to pronounce his
eulogy, and to order that public sacrifices should be offered to him.
His disciples proclaimed their estimation of him as superior to all
the sages whom China had ever seen. Before long this view of him
took possession of the empire; and since the Han dynasty, he
has been the man whom sovereign and people have delighted to
honour.
The memory of Mencius was not so distinguished We have seen
that many centuries elapsed before his Writings were received among
Acknowledge- the Classics of the empire. It was natural that under
start miritoty *ke same dynasty when this was done the man him-
tt* government. Be ^£ should be admitted to share in the sacrifices
presented to Confucius.
The emperor Sh&n Tsung 8 , in a.d. 1083, issued a patent, con-
stituting Mencius ' Duke of the kingdom of Ts4u V and ordering a
temple to be built to him in the district of TsAu, at the spot where
the philosopher had been interred. In the following year it was
enacted that he should have a place in the temple of Confucius, next
to that of Ten Yttan, the favourite disciple of the sage.
In a.d. 1330, the emperor Wftn Tsung 4 , of the Yttan dynasty,
made an addition to Mencius s title, and styled him * Duke of the
1 8se Morrison's Dictionary, on Msnoins, sharaotsr -jj£. ' jjk £gS, jluw 1066-1085.
• to H 4^ * 3C?$$> **»• W-W
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cH.u.sscni.] HIS INFLUENCE AND OPINIONS. 89
State of Tsto, Inferior Sage 1 / This continued till the rise of the
Ming dynasty, the founder of which, Hung-wA, had his indignation
excited in 137a by one of Mencius's conversations with king Hsttan*
The philosopher had said : — 4 When the prince regards his ministers
as his hands and feet, the ministers regard their prince as their belly
and heart ; when he regards them as his dogs and horses, they regard
him as any other man ; when he regards them as ground or grass,
they regard him as a robber and an enemy 9 / To apply such names
as robber and enemy in any case to sovereigns seemed to the imperial
reader an unpardonable outrage, and he ordered Mencius to be
degraded from his place in the temples of Oonfucius, declaring also
that if any one remonstrated on the proceeding he should be dealt
with as guilty of ' Contempt of Majesty/
The scholars of China have never been slow to vindicate the
memory of its sages and worthies. Undeterred by the imperial
threat, Ch'ien Tang 3 , a president of the Board of Punishments,
appeared with a remonstrance, saying, — 'I will die for Mencius,
and my death will be crowned with glory/ The emperor was moved
by bis earnestness, and allowed him to go seathless. In the following
year, moreover, examination and reflection produced a change of
mind. He issued a second proclamation to the effect that Mencius,
by exposing heretical doctrines and overthrowing perveroe speakings,
had set forth clearly the principles of Confucius, and ought to be
restored to his place as one of his assessors 4 ,
1 UP H 35 81 2k' The 5t hfl>t been tranfllated 'second-rate,' bat it is by no
iimiii so depreciating a tenn m that, simply Indicating that Mencius was seoond to Confucius.
The title j"| gg was first applied to him by Ohio Chi. » Bk. IV. Pt. II. Hi. *&0
4 I hare taken this aeooant from 'The Sacrificial Canon of the Sage's Temples' (vol. L
prolog, p. 13a). Dr. Morrison in his Dictionary, under the character 3j\ adds thai the
ehangs in the emperor's mind was produced by his reading the remarkable passage in Bk. VL
Ft. IL xv, about trials and hardships as the way by which Heaven prepares men for great
services. ^Hc thought it was descriptive of himself and that he could argue from it a good
title to the crown ;— and so he was mollified to the philosopher. It may be worth while to
give here the concluding remarks in 'The Paraphrase for Daily Lessons, Explaining the
Me a nin g of the Four Books' (voL i. prolog, p. 130), on the chapter of Mencius which was
deemed by the imperial reader so objectionable :— 'Mencius wished that sovereigns should
treat their ministers according to propriety, and nourish them with kindness, and therefore
he used these perilous words in order to alarm and rouse them. As to the other side, the
pert of ministers, though the sovereign regard them as his hands and feet, they ought
notwithstanding to discharge most earnestly their duties of loyalty and love. Tea, though
he regard them as dogs and horses, or as the ground and grass, they ought still more to
perform their part in spite of all difficulties, and oblivious of their persons. They may on no
account make the manner in which they are regarded, whether it be of appreciation or
contempt, the standard by which they regulate the measure of their grateful service. The
words of Confucius, that fat rukr thouid behave (0 M$ minUkn according to propriety, and fat stfe&fcrs
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40 MENCIUS AND HIS DISOIPLES. [reoLseoiiMA.
la 1530, the ninth year of the reign of Chft-ehbg, a general
revision was made of the sacrificial canon for the sage's temple, and
the title of Mencins was changed into— 'The philosopher Ming,
Inferior Sage/ 80 it continues to the present day. His place is
the second on the west, next to that of the philosopher Tsfog.
Originally, we have seen, he followed Ten Hfti, but Hfti, Tsse-sze,
Ts&ng, and Mftng were appointed the sage's four assessors, and had
their relative positions fixed, in 1267.
2. The second edict of Hung-wA, restoring Mencius to his place
in the temples of Confucius, states fairly enough the services which
Estimate of he is held to have rendered t6 his country. The
J^ J}J philosophers own estimate of himself has partly
by scholars, appeared in the sketch of his Life 1 , He seemed to
start with astonishment when his disciple Kung-sun Ch'iu was
disposed to rank him as a sage*; but he also said on one occasion —
4 When kages shall rise up again, they will not change my words*/
Evidently, he was of opinion that the mantle of Confucius had fallen
upon him. A work was to be done in his generation, and he felt
himself able to undertake it. After describing what had been
accomplished by the great Ytt, by Cb&u-kung, and Confucius, he
adds : — ' I also wish to rectify men's hearts, and to put an end to
those perverse doctrines, to oppose their one-sided actions, and
banish away their licentious expressions; and thus to carry on tbe
work of the three sages 4 .'
The place which Mencius occupies in the estimation of the literati
of China may be seen by the following testimonies, selected from
those, appended by Oh A Hsl to the prefatory notice of his Life in
the ' Collected Comments.'
Han Ytt* says, ' If we wish to study the doctrines of the sages,
we must begin with Mencius.' He also quotes the opinion of Yang
Tsie-yttn 6 , 'Yang and Mo were stopping up the way of truth, when
Mencius refuted them, and scattered their delusions without diffi-
culty ;' and then remarks upon it : — 'When Yang and Mo walked
abroad, the true doctrine had nearly come to nought. Though
asm their *»er*tg* wUk ftdthJHhm, contain the unchanging role for all ages.' The authors of
the 'Dally Learns' did their work by imperial order, and evidently had the fear of the court
before their eye* Their language implies a censure of our philosopher. There wil' ever be
a grudge against him in the minds of despots, and their oreatnres will be ready to depreciate
1 See above, pp. 03, 04. « Bk. U. Pt. L it 18, 1* ■ Bk. in. Pt H. ix 10.
4 Bk. IU. Pt. IL ix. 13. ' See above, pp. 11, is. * 1ft «3fr *£$? s—dled a. p. ia
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€B.iL«m.u.] HIS INFLUENCE AND OPINIONS. 41
Mencius possessed talents and virtue, even those of a sage, he did
not occupy the throne. He could only speak and not act. With
all his earnestness, what could he do t It is owing, however, to his
words, that learners now-a-days still know-how to revere Confucius, to
honour benevolence and righteousness, to esteem the true sovereign
and despise the mere pretender. But the grand rules and laws of
the sage and sage-sovereigns had been lost beyond the power of
redemption ; only one in a hundred of them was preserved. Can it
be said in those circumstances that Mencius had an easy task? Yet
had it not been for him, we should have been buttoning the lappets
of our coats on the left side, and our discourse would have been all
confused and indistinct ; — it is on this account that I have honoured
Mencius, and consider his merit not inferior to that of Til/
One asked the philosopher Ch'&ng 1 whether Mencius might be
pronounced to be a sage. He replied, 'I do not dare to say
altogether that he was a sage, but his learning bad reached the
extremeet point.' The same great scholar also said : — * The merit
of Mencius in regard to the doctrine of the sages is more than can
be told. Confucius only spoke of benevolence, but as soon as Mencius
opens his mouth, we hear of benevolence and righteousness. Con-
fucius only spoke of the will or mind, but Mencius enlarged also
on the nourishment cf the passion-nature. In these two respects
his merit was great.' ' Mencius did great service to the world by
his teaching the goodness of man's nature.' c Mencius had a
certain amount of the heroical spirit, and to that there always
belong some jutting corners, the effect of which is very injurious.
Ten Yuan, all round and complete, was different from this. He
was but a hairs-breadth removed from a sage, while Mencius
must be placed in a lower oank, a great worthy, an inferior sage.'
Ch'&ng was asked where what he called the heroical spirit of
Mencius could be seen. • We have only to compare his words
with those of Confucius,' he said, ' and we shall perceive it. It is
like the comparison of ice or crystal with a precious jade-stone.
The ice is bright enough, but the precious stone, without so much
brilliancy, has a softness and richness all its own V The scholar
• This is probably the original of what appears in the * If emoires conoernant lea Chinois/
in the notice of Mencius, vol. iii, and which Thornton (vol. ii pp. a 16, 017) has faithfully
translated therefrom in the following terms:— 'Confucius, through prudence or modesty,
often dissimulated ; he did not always say what he might have said : Mang-tsze, on the
contrary, was incapable of constraining himself; he spoke what he thought, and without the
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42 MENCIUS AND HIS DISCIPLES.
Yang l says ; — * The great object of M encius in his writings is to
rectify men's hearts, teaching them to preserve their heart and
nourish their nature, and to recover their lost heart When he
discourses of benevolence, righteousness, propriety, and knowledge,
he refers to the principles of these in the heart commiserating,
feeling shame and dislike, affected with modesty and com-
plaisance, approving and disapproving. When he speaks of the
evils springing from perverted speakings, he says — " Growing first
in the mind, tbey prove injurious to government" When he
shows how a prince should be served, he says — " Correct what is
wrong in his mind. Once rectify the prince, and the kingdom will
be settled." With him the thousand changes and ten thousand
operations of men all come from the mind or heart If a man
once rectify his heart little else will remain for him to do. In
" The Great Learning," the cultivation of the person, the regulation
of the family, the government of the State, and the taanquillisation
of the empire, all have their root in rectifying the heart and making
the thoughts sincere. If the heart be rectified, we recognise at
once the goodness of the nature. On this account whenever
Mencius came into oontact with people, he testified that man's
nature is good. When Au-yang Yung-shft* says, that in the lessons
of the sages, man's nature does not occupy the first place, he is
wrong. There is nothing to be put before this. YAo and Shun are
the models for ten thousand ages simply because they followed
their nature. And to follow our nature is just to accord with
Heavenly principle. To use plans and arts, away from this, though
they may be successful in great achievement is the selfishness of
human desires, and as far removed from the mode of action of the
sage, as earth is from heaven/ I shall close these testimonies with
a sentence from CM Hst himaelt He says: — c Mencius, when
compared with Confucius, always appeals to speak in too lofty a
style ; but when we hear him proclaiming the goodness of man's
toast fear or reserve. Ha resembles ice of the purest water, through whioh we can aae aU its
defects as well aa its beauties : Confaotas, on tha other hand, is like a precious gem, whioh,
though not so pellucid as ice, has more strength and solidity.* The former of these sentences
is quite alien from the style of Chinese thinking and expression.
'4^J^* ™» *• tj|fl$> *&* 4*jt» lml mow ww 1 * ^ referred to as jgg|
[If. He waa one of the great scholars of the Sung dynasty, a friend of the two Gh'ang.
He has a place in the temples of Confucius. * ^ Br j^ jj(. This was one of China's
greatest scholars. He has now a place in the temples of Confucius.
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OLiLttOLU.] HIS INFLUENCE AND OPINIONS. 43
nature, and celebrating Y4o and Shun, then we likewise perceive
the solidity of his discourses V
3. The judgment concerning our philosopher contained in the
above qaotations will approve itself to every one who has carefully
0m96tiken rf perused his Works. The long passage from Yang
to**"* tort. Kwei-shan is especially valuable, and puts the prin-
«tmr» own paea. cipal characteristic of Menoius's teachings in a clear
lahkamoSSooi light. Whether those teachings have the intrinsic
<* doctrine. value which is ascribed to them is another question,
which I will endeavour to discuss in the present section without
prejudice. But Mencius's position with reference to ' the doctrines
of the sages ' is correctly assigned. We are not to look for new
truths in him. And this does not lead his countrymen to think less
highly of him. I ventured to lay it down as one grand cause of
the position and influence of Confucius, that he was simply the
preserver of the monuments of antiquity, and the exemplifier and
expounder of the maxims of the golden age of China. In this
Mencius must share with him.
But while we are not to look to Mencius for new truths, the
peculiarities of his natural character were more striking than those
of his master. There was an element of ' the heroical ' about him.
He was a dialectician, moreover. If he did not like disputing, as
he protested that he did not* yet, when forced to it, he showed
himself a master of the art. An ingenuity and subtlety, which we
cannot but enjoy, often mark his reasonings. We have more
sympathy with him than with Confucius. He comes closer to us.
He is not so awe-ful, but he is more admirable. The doctrines of
the sages take a tinge from his mind in passing through it, and it
is with that Moncian character about them that they are now held
by the cultivated classes and by readers generally.
I will now call attention to a few passages illustrative of these
remarks. Some might prefer to search them out for themselves in
the body of the volume, and I am far from intending to exhaust the
subject. There will be many readers, however, pleased to have the
means of forming an idea of the man for themselves brought within
small compass- My next object will be to review his doctrine con
cerning man's mental constitution and the nourishment of the
passion-nature, in which he is said to have rendered special service
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44 MENCIU8 AND HIS DISCIPLES. [nouNoxnu.
to the cause of truth. That done, I will conclude by pointing out
what I conceive to be his chief defects as a mora) and political
teacher. To the opinions of Yang ChA and Mo, which he took
credit to himself for assailing and exposing, it will be necessary to
devote another chapter.
4. It was pointed out in treating of the opinions of Confucius,
that he allowed no 'right divine ' to a sovereign, independent of his
specimens of exercising a benevolent rule. This was one of the
Menoiiufe ©pin- topics, however, of which he was shy. With Men
ions, and man* • • , • » • • mi
ner of advo- ci us, on the contrary, it was a favourite theme. The
eating them. degeneracy of the times and the ardour of his disposi-
tion prompted him equally to the free expression of his convictions
about it.
' The people/ he scud. ' are the most important element in a
nation ; the spirits of the land and grain are the next ; the sovereign
on own- ** *^ e tightest. When a prince endangers the altars
ment.-The poo- of the spirits of the land and grain, he is changed,
tant m than *the and another appointed in his place. When the
sowMgn. sacrificial victims have been perfect, the millet in its
vessels all pure, and the sacrifices offered at their proper seasons, if
yet there ensue drought, or the waters overflow, the spirits of the
land and grain are changed, and others appointed in their place V
4 The people are the most important element in a nation, and the
sovereign is the tightest; 9 — that is certainly a bold and ringing
An unworthy affirmation. Mencius was not afraid to follow it to
JESwSdor pn* *ke conclusion that the sovereign who was exercising
to death. an injurious rule should be dethroned. His existence
is not to be allowed to interfere with the general good. Killing in
such a case is no murder. King Hsttan once asked, ' Was it so that
T* ang banished Chieh, and that king WA smote Ch&u t ' Mencius
replied, * It is so in the reoords.' The king asked, * May a minister
then put his sovereign to death ? ' Our philosopher's reply was : —
' He who outrages the benevolence proper to his nature is called
a robber ; he who outrages righteousness is called a ruffian. The
robber and ruffian we call a mere fellow. I have heard of the
cutting off of the fellow Ch&u, but I have not heard in his case of
the putting a sovereign to death V
With regard to the ground of the relation between ruler and
1 Bk.VIL PLlLxir. > Bk. L Pt. II. viii.
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aLnimn] HIS INFLUENCE AND OPINIONS. 46
people, Mencius refers it very clearly to the will of God. In one
The pound of place he adapts for his own purpose the language of
&e™^Jnd kingWA in the ShA-ching _• Heaven having pro-
p* * 1 * duced the inferior people, appointed for them rulers
and teachers, with the purpose that they should be assisting to God,
and therefore distinguished them throughout the four quarters of the
kingdom 1 / But the question arises — How can this will of Heaven
be known 1 Mencius has endeavoured to answer it. He says : —
4 Heaven gives the throne, but its appointment is not conferred
with specific injunctions. Heaven does not speak. It shows its will
by a man's personal conduct and his conduct of affairs.' The con-
clusion of the whole matter is : — ' Heaven sees according as the
people see ; Heaven hears according as the people hear 8 /
It may not be easy to dispute these principles. I for one have
no hesitation in admitting them. Their application, however, must
An mnworthy always be attended with difficulty. Here is a sove-
2!ra3f 7 ty jjj; reign who is the very reverse of a minister of God
'•k^*** for good. He ought to be removed, but who is to
remove him % Mencius teaches in one passage that the duty is to
be performed by his relatives who are also ministers. The king
Hsttan asked him about the office of chief ministers. Mencius said,
4 Which chief ministers is your Majesty asking about?' « Are there
differences among them/ inquired the king. ' There are/ was the
reply ; ' there are the chief ministers who are noble and relatives of
the prince, and there are those who are of a different surname.'
The king said,* I beg to ask about the chief ministers who are noble
and relatives of the prince.' Mencius answered, ' If the prince have
great faults, they ought to remonstrate with him, and if he do not
listen to them after they have done so again and again, they ought
to dethrone him.' The king on this looked moved, and changed
countenance. Mencius said, 'Let not your Majesty be offended.
Ton asked me, and I dare not answer but according to truth 8 .'
This plan for disposing of an unworthy sovereign has been acted
on in China and in other countries. It is the best that can be
virtnoos mini*- adopted to secure the throne in the ruling House.
JS^a^^BMlSr But where there are no relatives that have the
dethrone a niier. virtue and power to play such a part, what is to be
done ? Mencius has two ways of meeting this difficulty. Contrary
1 Bk. L Pt n. iii. 7. * Bk.V. Pt. L v. » Bk. V. Pt. II. ix.
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46 MENCIUS AND HIS DISOTPLBS. [i
to bis general rale 1 for the conduct of ministers who are not
relatives, be allows that even they may, tinder certain conditions,
take summary measures with their sovereign. His disciple Kung-eun
Ch'&u said to him, '1 Tin said, " I cannot be near and see him so
disobedient to reason/' and therewith he banished T*&i-chi& to Tung.
The people were much pleased When T&i-chiA became virtuous,
he brought him back, and the people were again much pleased
When worthies are ministers, may they indeed banish their sove-
reigns in this way when they are not virtuous V Mencius replied,
* If they have the same purpose as t Tin, they may. If they have
not the same purpose, it would be usurpation V His grand device*
however, is what he calls 'the minister of Heaven/ When the
sovereign has become worthless and useless, his hope is that Heaven
will raise up some one for the help of the people ; — some one who
shall so occupy in his original subordinate position as to draw all
eyes and hearts to himself 3 . Let him then raise the standard, not
of rebellion, but of righteousness 4 , and he cannot help attaining to
the highest dignity. So it was with the great T*ang; so it was
with the kings Wftn and Wti. Of the last Mencius says .— ' Thert
was one man' — i.e. the tyrant Gh&u — 'pursuing a violent and dis-
orderly course in the kingdom, and king Wft was ashamed of it. By
one display of his anger, he gave repose to all the people 6 .' He
would have been glad if any one of the princes of his own time had
been able to vault in a similar way to the sovereign throne, and he
went about counselling them to the attempt. ' Let your Majesty/
said he to king Hsttan, ' in like manner, by one burst of anger, give
repose to all the people of the nation/ This was in fact advising
to rebellion, but the philosopher would have recked little of such a
charge. The house of Ch&u had forfeited in Ins view its title to the
kingdom. Alas! among all the princes he had to do with, he did
not find one who could be stirred to so honourable an action.
We need not wonder that Mencius, putting forth the above views
so boldly and broadly, should not be a favourite with the rulers of
China. His sentiments, professed by the literati, and known and
read by all the people, have operated powerfully to compel the
good behaviour of ' the powers that be/ It may be said that they
encourage the aims of selfish ambition, and the lawlessness of the
1 BtV.Pt II. ix. i. f Bk.Vn.PtI.zszL • Bk. H. Pt L t. 6. 'jf^H^
'a mlaing of righteous soldiers ;'— this is what all rebel leaders in China profess to do.
• Bk. L Pt H. iii 7.
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n.nor.n.] BIB INFLUENCE AND OPINIONS. 47
licentious mob. I grant it. They are lessons for the virtuous, and
not for the lawless and disobedient, but the government of China
would have been more of a grinding despotism, if it had not been
for them.
On the readiness of the people to be governed Mencius only
differs from Confucius in the more vehement style in which he
The iBflvenoe 6Z P reMeB *"* views. He does not dwell so much on
of pe»owu •bar- the influence of personal virtue, and I pointed out, in
the sketch of his life, how he all but compromised his
character in his communications with king Hsttan, telling him that his
love of women, of war, and of wealth might be so regulated as not to
interfere with his exercise of true royal government. Still he speaks
at times correctly and emphatically on this subject He quotes Con-
fucius's language on the influence generally of superiors on inferiors,
-—that ' the relation between them is like that between the wind and
grass ; the grass must bend when the wind blows upon it 1 / and he
says himself: — c It is not enough to remonstrate'with a sovereign on
account of the mal-employment of ministers, nor to blame errors of
government. It is only the great man who can rectify what is
wrong in the sovereign's mind. Let the prince be benevolent, and
all his acts will be benevolent. Let the prince be righteous, and
all his acts will be righteous. Let the prinoe be correct, and all his
acts will be correct Once notify the prince, and the kingdom will
be firmly settled 1 /
But the misery which he saw around him, in consequence of the
prevailing anarchy and constant wars between State and State, led
_ v A Menoius to insist on the necessity of what he called
▼yuD — t,mndTto ' a benevolent government' The king Hsiang asked
him, 'Who can unite the kingdom under one sway]'
and his reply was, 'He who has no pleasure in killing men can so
' unite it V His being so possessed with the sad condition of his time
likewise gave occasion, we may suppose, to the utterance of another
sentiment sufficiently remarkable. ' Never/ said he, ' has he who
would by his excellence subdue men been able to subdue them. Let
a prinoe seek by his excellence to nourish men, and he will be able
to subdue the whole kingdom. It is impossible that any one should
become rukr of the kingdom to whom it has not yielded the sub-
jection of the heart V The highest style of excellence will of course
l Bk.m PtLiL* • Bk. IV. Pt I. ml 'Bk.LPtI.Yi. « Bk. IV. Pt II. xvi
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48 MENCIUS AND HIS DISCIPLES. [n»LjDM»a»A.
have its outgoings in benevolence. Apart from that, it will be
powerless, as Menoius says. His words are akin to those of Paul :
— ' Scarcely for a rigliteous man will one die ; yet peradventure for
a good man some would even dare to die/
On the effects of a benevolent rule he says : — ' Chieh and ChAu's
losing the throne arose from their losing the people; and to lose the
people means to lose their hearts. There is a way to get the throne :
— get the people, and the throne is got There is a way to get the
people: — get their hearts, and the people are got. There is a way
to get their hearts: — it is simply to collect for them what they like,
and not to lay on them what they dislike. The people turn to
a benevolent rule as water flows downwards, and as wild beasts fly
to the wilderness. As the otter aids the deep waters, driving the
fish into them, and as the hawk aids the thickets, driving the little
birds to them, so Chieh and Ch&u aided Tang and W&, driving the
people to them. If among the present sovereigns of the kingdom
there were one who loved beuevolence, all the other princes would
aid him by driving the people to him. Although he wished not to
become sovereign, he could not avoid becoming so V
Two principal elements of this benevolent rule, much insisted
on by Mencius, deserve to be made prominent. They are to be
found indicated in the Analects, and in the older
piapra^eruulimd Classics also, but it was reserved for our philosopher
£e to U ^rtJ?X. to set them forth > sharply defined in his own style,
S*t^u iab6ll6T0 " an( ^ to s ^ ow *^ e connexion between them. They
are : — that the people be made well off, and that they
be educated ; and the former is necessary in order to the efficiency
of the other.
Once, when Confucius was passing through Wei in company with
Ten YA, he was struck with the populousness of the State. The
disciple said, ' Since the people are thus numerous, what more shall
be done for them?' Confucius answered, 'Enrich them/ 'And
when they have been enriched, what more shall be done for them -t'
The reply was — ' Teach them *.' This brief conversation contains
the germs of the ideas on which Mencius delighted to dwell
We read in one place : — ' Let it be seen to that their fields of grain
and hemp are well cultivated, and make the tares on them light: —
so the people may be made rich.
1 Bk. IV. Pt. L ix. * ConAurfaB Analects, XIII. ix.
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oh. n. ttor. n.] HI8 INFLUENCE AND OPINIONS. 49
' Let it be seen to that they use their resources of food seasonably,
and expend their wealth only on the prescribed ceremonies: — so
their wealth will be more than can be consumed.
4 The people cannot live without water and fire ; yet if you knock
at a man's door in the dusk of the evening, and ask for water and
fire, there is no man who will not give them, such is the abundance
of these things. A sage governs the kingdom so as to cause pulse
and grain to be as abundant as water and fire. When pulse and
grain are as abundant as water and fire, how shall the people be
other than virtuous'V
Again he says: — * In good years the youth of a country are most
of them good, while in bad years they abandon themselves to evil V
It is in his conversations, however, with king Hsttan of Ch'i and
duke Wftn of Tftng, that we find the fullest exposition of the points
in hand. ' It is only scholars' — officers, men of a superior order —
'who, without a certain livelihood, are able to maintain a fixed
heart As to the people, if they have not a certain livelihood, it
follows that they will not have a fixed heart. And if they have not
a fixed heart, there is nothing which they will not do in the way of
self-abandonment, of moral deflection, of depravity, and of wild
license. When they have thus been involved in crime, to follow
them' up and punish them : — this is to entrap the people. There-
fore an intelligent ruler will regulate the livelihood of the people, so
as to make sure that, above, they shall have sufficient wherewith to
serve their parents, and, below, sufficient wherewith to support their
wives and children ; that in good years they shall always be abun-
dantly satisfied, and that in bad years they shall escape the danger
of perishing. After this he may urge them, and they will proceed
to what is good, for in this case the people will follow after that
with ease*.'
It is not necessary to remark here on the measures which Mencius
recommends in order to secure a certain livelihood for the people.
They embrace the regulation both of agriculture and commerce 4 .
And education would be directed simply to illustrate the human
relations 6 . What he says on these subjects is not without shrewd-
ness, though many of his recommendations are inappropriate to the
present state of society in China itself as well as in other countries.
But his principle, that good government should contemplate, and
1 Bk.VDL Pt I. jadiL • Bk.VL Pt L vit » Bk. I. Pt. I. rii. ao, ai ; Bk. III. I\ I f
i&3. < fck.-III.Pt; Litis Bk. I. Pfc. IL iv ; Bk. Ii. Pt. I. v, * aJ. • Bk. in. Pt L iii. xo.
VOL. n. B
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50 MENCIUS AND HIS DIflCIPLEa [raouraoiOMA.
will be seen in, the material wellbeing of the people, is worthy of
all honour. Whether government should interfere to secure the
education of the people is questioned by not a few. The religious
denomination to which I have the honour to belong has distinguished
itself by opposing such a doctrine in England, — more zealously per-
haps than wisely. But when Mencius teaches that with the mass of
men education will have little success where the life is embittered by
a miserable poverty, he shows himself well acquainted with human
nature. Educationists now seem generally to recognise it, but
I think it is only within a century that it has assumed in Europe
the definiteness and importance with which it appeared to Mencius
here in China two thousand years ago.
We saw how Mencius, when he was residing in T'&ng, came into
contact with a class of enthusiasts, who advocated a return to the
primitive state of society,
'When Adam delved and Eve span. 9
They said that wise and able princes should cultivate the ground
equally and along with their people, and eat the fruit of their labour,
TfnpmMj- far a — that ' to have granaries, arsenals, and treasuries was
diTidon of labour, an oppressing of the people/ Mencius exposed these
and that gown* rr * .. \ r . , . r .
m«ntbeooBdiieted errors very happily, showing the necessity to society
by a i«*ter«d eiaa* ^ a < u v j a j on Q f fobo^ an< j that the conduct of govern-
ment should be in the hands of a lettered class. 'I suppose,' he said
to a follower of the strange doctrines, * that Hstt Hsing sows grain
and eats the produce. Is it not so V ' It is so,' was the answer.
* I suppose that he also weaves cloth, and wears his own manu-
facture. Is it not so?' 'No; Hstt wears clothes of hair-cloth/
'Does he wear a cap?' 'He wears a cap.' 'What kind of cap? 9
'A plain cap/ 'Is it woven by himself?' 'No; he gets it in
exchange for grain.' 'Why does Hstt not weave it himself? 9
'That would injure his husbandry.' 'Does Hstt cook his food
in boilers and earthenware pans, and does he plough with an iron
share?' 'Yes.' 'Does he make those articles himself?' 'No; he
gets them in exchange for grain/ On these admissions Mencius
proceeds: — 'The getting those various articles in exchange for
grain is not oppressive to the potter &nd the founder, and the potter
and the founder in their turn, in exchanging their various articles
for grain, are not oppressive to the husbandman. How should such
a thing be supposed ? But why does not Hstt, on hit principle*,
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ca. vl «ra n.] BIS INFLUENCE AND OPINIONS. 51
act the potter and founder, supplying himself with the articles
which he uses solely from his own establishment ? Why does he
go confusedly dealing and exchanging with the handicraftsmen?
Why does he not spare himself so much trouble % ' His opponent
attempted a reply : — * The business of the handicraftsman can by
nomeans be carried on along with the business of husbandry/
Mencius resumed : — ' Then, is it the government of the kingdom
which alone can be carried on along with the practice of husbandry?
Great men have their proper business, and little men have their
proper business. Moreover, in the case of any single individual,
whatever articles he can require are ready to his hand, being
produced by the various handicraftsmen ; — if he must first make
them for his own use, this way of doing would keep all the people
running about upon the roads. Hence there is the saying: — " Some
men labour with their minds, and some with their strength. Those
who labour with their minds govern others ; those who labour with
their strength are governed by others. Those who are governed
by others .support them; those who govern others are supported by
them/' This is a principle universally recognised 1 /
Sir John Davis has observed that this is exactly Pope's hue,
'And those who think still govern those who toil*. 9
Mencius goes on to illustrate it very clearly by referring to the
labours of YAo and Shun. His opponent makes a feeble attempt
at the end to say a word in favour of the new doctrines he had
embraced :— ' If HsU's doctrines were followed there would not be
two prices in the market, non-any deceit in the kingdom. If a boy
were sent to the market, no one would impose on him ; linen and
silk of the same length would be of the same price. So it would
be with bundles of hemp and silk, being of the same weight ; with
the different kinds of grain, being the same in quantity ; and with
shoes which were the same in size/ Mencius meets this with
a decisive reply: — 'It is the nature of things to be of unequal
quality ; some are twice, some five times, some ten times, some
a hundred times, some a thousand times, some ten thousand times
as valuable as others. If you reduce them all to the same standard,
that must throw the world into confusion. If large shoes were of
the same price with small shoes, who would make them? For
1 Bk. IIL Pi. L It. 'The China* vol. it f. &.
B 2
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52 MENCIUS AND HIS DISCIPLES. [pbolboombia.
people to follow the doctrines of Hstl would be for them to lead one
another on to practise deceit. How can they avaii for the govern-
ment of a State V
There is only one other subject which I shall here notice, with
Mencius's opinions upon it, — the position, namely, which he occupied
„ , ■ himself with reference to the princes of his time. He
Mencius s *■ #
^ portion m calls it thitt of ( a Teacher/ but that term in our
language very inadequately represents it. He wished
to meet with some ruler who would look to him as 'guide,
philosopher, and friend/ regulating himself by his counsels, and
thereafter committing to him the entire administration of his
government. Such men, he .insisted, there had been in China
from the earliest ages. Shun had been such to YAo; Yti and
K&o-y&o had been such to Shun ; 1 Yin had been such to "Pang ;
TAi-kung Wang had been such to king W&n ; Ch&u-kung had
been such to the kings Wft and Ch'ftng; Confucius might have
been such to any prince who knew his merit; Tsze-sze was such,
in a degree, to the dukes H&i of PI and MA of LA 1 . The wander-
ing scholars of his own day, who went from court to court, some-
times with good intentions and sometimes with bad, pretended to
this character; but Mencius held them in abhorrence* They dis-
graced the character and prostituted it, and he stood forth as its
vindicator and true exemplifies
Never did Christian priest lift up his mitred front, or show his
shaven crown, or wear his Geneva gown, more loftily in courts and
palaces than Mencius, the Teacher, demeaned himself. We have
seen what struggles sometimes arose between him and the princes
who would fain have had him bend to their power and place. 'Those/
said he, * who give counsel to the great should despise them, and
not look at their pomp and display. Halls several fathoms high,
with beams projecting several cubits : — these, if my wishes were to
be realised, I would not have. Pood spread before me over ten
cubite square, and attendant women to the amount of hundreds :—
these, though my wishes were realised, I would not have. Pleasure
and wine, and the dash of hunting, with thousands of chariots
following after me : — these, though my wishes were realised, I would
not have. What they esteem are what I would have nothing to do
with ; what I esteem are the rules of the ancients. — Why should
1 See Bk. V. Pt. II. iii. vii, *al.
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ch. n. snor. n.] HIS INFLUENCE AND OPINIONS. 58
I stand in awe of them 1 ?' Before we bring a charge of pride
against Mencios on account of this language and his oonduct in
accordance with it, we must bear in mind that the literati in China
do in reality occupy the place of priests and ministers in Christian
kingdoms. Sovereign and people have to seek the law at their lips.
The ground on which they stand, — ' the rules of the ancients/ —
affords but poor footing compared with the Word of God ; still it
is to them the truth, the unalterable law of right and duty, and, as
the expounders of it, they have to maintain a dignity which will
not compromise its claims. That 'scholars are the first and head
of the four classes of the people ' is a maxim universally admitted.
I do desiderate in Mencius any approach to humility of soul, but
I would not draw my illustrations of the defect from the boldness
of his speech and deportment as * a Teacher/
But in one respect I am Aot sure but that our philosopher failed
to act worthy of the character which he thus assumed. The great
The ohjuge men to whom he was in the habit of referring as his
SJJn^in^the ' patterns nearly all rose from deep poverty to their
***••• subsequent eminence. ' Shun came from among the
channelled fields ; FA Ytteh was called to office from the midst of
his building-frames ; KAo Ko from his fish and salt 8 / ' t Tin was a
farmer in Hsin. When Tang sent persons with presents of silk, to
entreat him to enter his service, he said, with an air of indifference
and self-satisfaction, " What can I do with those silks with which
Fang invites me t Is it not best for me to abide in the channelled
fields, and there delight myself with the principles of Y&o and
Shun 8 ?*' It does not appear that any of those worthies aooepted
favours while they were not in office, or from men whom they
disapproved. Willi Mencius it was very different : he took largely
from the princes whom he lectured and denounced. Possibly he
might plead in justification the example of Confucius, but he carried
the practice to a greater extent than that sage had ever done, — to
an extent which staggered even his own disciples and elicited their
frequent inquiries. For instance, ' P'ang K&ng asked him, saying,
" Is it not an extravagant procedure to go from one prince to another
and live upon them, followed by several tens of carriages, and
attended by several hundred men ? " * Mencius replied, ' If there be
1 Bk. V1L Pi II. zzzir. This passage was written on the pillars of a hall in College
Street, Bast, where the gospel was first preached publicly by myself in their own tongue to the
people of Canton, in February, 1858. * Bk.VX Pt. IL xr. 1. » Bk.V. Pt L vit a, 3.
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54 MENCIUS AND HIS DISCIPLES. jworiMW»
not a proper ground for taking it, a single bamboo-cup of rice may
not be received from a man. If there be such a proper ground* then
Shun 8 receiving the empire from YAo is not to be considered ex-
cessive. Do you think it was excessive 1 ' ' No/ said the other, ' but
for a scholar performing no sendee to receive his support notwith-
standing is improper.' Mencius answered, * If you do not have an
intercommunication of thfe productions of labour, and an interchange
of men 8 services, so that one from his overplus may supply the
deficiency of another, then husbandmen will have a superfluity of
grain, and women will have a superfluity of cloth. If you have
such an interchange, carpenters and carriage- wrights may all get
their food from you. Here now is a man who, at home, is filial,
and, abroad, respectful to his elders, and who watches over the
principles of the ancient kings, awaiting the rise of future learners, —
and yet you will refuse to support him. How is it that you give
honour to the carpenter and carriage-wright, and slight him who
practises benevolence and righteousness?' fang Eftng said, 'The
aim of the carpenter and carriage-wright is by their trades to seek
for a living. Is it also the aim of the superior man in his practice
of principles to seek for a living t ' ' What have you to do/ returned
Mencius, ' with his purpose ? He is of service to you. He deserves
to be supported, and should be supported. And let me ask — Do
you remunerate a man's intention, or do you remunerate his service V
To this Kftng repliod, ' I remunerate his intention.' Mencius said,
• There is a man here who breaks your tiles and draws unsightly
figures on your walls ; — his purpose may be thereby to seek for his
living, but will you indeed remunerate him!' 'No/ said Eftng;
and Mencius then concluded, • That being the case, it is not the
purpose which you remunerate, but tiie work done 1 /
The ingenuity of Mencius in the above conversation will not be
questioned. The position from which he starts in his defence, that
society is based on a division of labour and an interchange of services,
is sound, and he fairly hits and overthrows his disciples on the point
that we remunerate a man not for his aim but for his work done. But
he does not quite meet the charge against himself. This will bettor
appear from another brief conversation with Eung-sun Ch'Au on the
same subject * It is said, in the Book of Poetry/ observed Ch&u,
' " He will not eat the bread of idleness."
1 Bk. III. Pt II. St.
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n.] HIS INFLUENCE AND OPINIONS. 55
How is it that we see superior men eating without labouring 1 '
If encius replied, * When a superior man resides in a country, if the
sovereign employ his counsels, be comes to tranquillity, wealth,
honour, and glory ; if the young in it follow his instructions, they
become filled, obedient to their elders, true-hearted, and faithful. —
What greater example can there be than this of not eating the
bread of idleness 1 V
The argument here is based on the supposition that the superior
man has free course, is appreciated by the sovereign, and venerated
and obeyed by the people. But this never was the case with Mencius.
Only once, the short time that he was in Tfiog, did a ruler listen
favourably to his counsels. His lessons, it may be granted, were
calculated to be of the greatest benefit to the communities where
he was, but it is difficult to see the * work done/ for which he could
claim the remuneration. His reasoning might very well be applied
to vindicate a government's extending its patronage to literary men,
where it recognised in a general way the advantages to be derived
from their pursuits. Still more does it accord with that employed
in western nations where ecclesiastical establishments form one of
the institutions of a country. The members belonging to them
must have their maintenance, independently of the personal character
of the rulers. But Mencius's position was more that of a reformer.
His claims were of those of his personal merit It seems to me
that Pang Kftng had reason to doubt the propriety of his course,
and characterise it as extravagant.
Another disciple, Wan Chang, pressed him very closely with the
inconsistency of his taking freely the gifts of the princes on whom
he was wont to pass sentence so roundly. Mencius had insisted
that, where the donor offered his gift on a ground of reason and in
a manner accordant with propriety, even Confucius would have
received it * Here now, 9 said Chang, ' is one who stops and robs
people outside the city gates. He offers his gift on a ground of
reason and in a proper manuer ; — would it be right to receive it so
acquired by robbery t ' The philosopher of course said it would
not, and the other pursued : — ' The princes of the present day take
from their people just as a robber despoils his victim. Tet if they
put a good face of propriety on their gifts, the superior man receives
them. I venture to ask you to explain this.' Mencius answered : —
1 JBk.VH.Pt I. norii.
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56 MBNCIUS AND HIS DISCIPLES.
' Do you think that, if there should arise a truly imperial sovereign,
he Would collect the princes of the present day and put them all to
death ? Or would he admonish them, and then, on their not changing
their ways, put them to death 1 Indeed to call every one who takes
what does not properly belong to him a robber, is pushing a point
of resemblance to the utmost, and insisting on the most refined idea
of righteousness 1 .'
Here again we must admire the ingenuity of Mencius; but it
amuses us more than it satisfies. It was very well for him to
maintain his dignity as ' a Teacher/ and not go to' the princes when
they called him, but his refusal would have had. more' weight, if he
had kept his hands clean from all their offerings. I have said above
that if less awe-ful than Confucius, he is more admirable. Perhaps
it would be better to say he is m6re brilliant. There is some truth
in the saying of the scholar Ch'&ng, that the one is the glass that
glitters, and the other the jade that is truly valuable.
Without dwelling on other characteristics of Mencius, or culling
from him other striking sayings, — of which there are many, — I
proceed to exhibit and discuss his doctrine of the goodness of human
nature.
5. If the remarks which I have just made on the intercourse of
Mencius with the princes of his day have lowered him somewhat
MencWsview *&> & e estimation of my readers, his doctrine of human
?t8 h i^?H a ^i3! Jiattlre » m & the force with which he advocates it,
that of Bishop will not fail to produce a high appreciation of him
as a moralist and thinker. In concluding my exhibi-
tion of the opinions of Confucius in the former volume, I have
observed that 'he threw no light on any of the questions which
have a world-wide interest/ This Mencius did. The constitution
of man' 8 nature, and how far it supplies to him a rule of conduct
and a law of duty, are inquiries than which there can hardly be
any others of more importance. They were largely discussed in the
Schools of Greece. A hundred vigorous and acute minds of modern
Europe have occupied themselves with them. It will hardly be
questioned in England that the palm for clear and just thinking on
the subject belongs to Bishop Butler, but it will presently be seen
that his views and those of Mencius are, as nearly as possible,
identical. There is a difference of nomenclature and a combination
1 Bk.V. Pt II. iv.
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<w. n.«wi.n.] HIS INFLUENCE AND OPINIONS. 57
of parts, in which the advantage is with the Christian prelate.
Felicity of illustration and charm of style belong to the Chinese
philosopher. The doctrine in both is the same.
The utterances of Confucius on the subject of our nature were
few and brief. The most remarkable is where he says ; — ' Man is
view of born for uprightness. If a man be without upright-
0ollftlohl * , ness and yet live, his escape from dtath is the effect
of mere good fortune V This is in entire accordance with Mencius's
view, and as he appeals to the sage in his own support *, though we
cannot elsewhere find the words which he quotes, we may believe
that Confucius would have approved of the sentiments of his
follower, and frowned on those who have employed some of his
sayings in confirmation of other conclusions 9 . I am satisfied in my
own mind on this point. His repeated enunciation of ' the golden
rule/ though only in a negative form, is sufficient evidence of it.
The opening sentence of ' The Doctrine of the Mean/ — * What
Heaven has conferred is called thb natubb; an accordance with
y i0W ^ this nature is called thb path ; the regulation of the
'*—*—* path is called instruction/ — finds a much better illus-
tration from Mencius than from Tsze-sze himsel£ The germ of his
doctrine lies in it. We saw reason to discard the notion that he
was a pupil of Tsze-sze ; but he was acquainted with his treatise
just named, and as he has used some other parts of it, we may be
surprised that in his discussions on human nature he has made no
reference to the above passage.
What gave occasion to his dwelling largely on the theme was
the prevalence of wild and injurious speculations about it. In
ptmiMtvtew ^^^K did the disorder of the age more appear,
of man's nature in Kung-tA, one of his disciples, once went to him and
said, ' The philosopher Kfto says : — " Man's nature is
neither good nor bad." Some say : — u Man's nature may be made
to practise good, and it may be made to practise evil; and accordingly,
under Wftn and Wfl, the people loved what was good, while, under
Yft and Lt, they loved what was cruel" Others say : — " The nature
of some is good, and the nature of others is bad. Hence it was
that under such a sovereign as T&o there yet appeared Hsiang; that
with such a father as KA-s&u there yet appeared Shun ; and that
1 Analeet^VI. xrtt. » Bk.VL Pt L vLS; viii. 4. • See the annotation* of the
editor of Yanrtsse'e (^ ^, the ^ is often written jgjj) Work, fg Jgf jgg, in the
+ ^p j£ £ <*oL i prolog, p. 13a).
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58 MENCIU8 AND HIS DISCIPLES, [:
with ChAu for their sovereign, and the son of their elder brother
besides, there were found Chi, the viscount of Wei, and the prince
Pt-kan." And now you say : — " The nature is good* Then are all
those opinions wrong l V
' The nature of man is good/ — this was Mencius's doctrine. By
many writers it has been represented as entirely antagonistic to
Christianity ; and, as thus broadly and briefly enunciated, it sounds
startling enough. As fully explained by himself, however, it is not
so very terrible. Butler's scheme has been designated ' the system
of Zeno baptised into Christ 8 .' That of Ifencius, identifying closely
with the master of the Porch, is yet more susceptible of a similar
transformation.
But before endeavouring to make this statement good, it will be
well to make some observations on the opinion of the philosopher
view of the K&o. He was a contemporary of Mencius, and they
philosopher kao. C9Lme fafo argumentative collision. One does not see
immediately the difference between his opinion, as stated by Kung-tA,
and the next. Might not man's nature, though neither good nor
bad, be made to practise the one or the other ? K&o's view went
to deny any essential distinction between good and evil, — virtue
and vice. A man might be made to act in a way commonly called
virtue and in a way commonly called evil, but in the one action
thefe was really nothing more approvable than in the other. * life/
he said, "was what was meant by nature 8 / The phenomena of
benevolence and righteousness were akin to those of walking and
sleeping, eating and seeing. This extravagance afforded scope for
Mencius's favourite mode of argument, the reductio ad abturdum.
He showed, on K&o's principles, that ' the nature of a dog was
like the nature of an ox, and the nature of an ox like the nature
of a man/
The two first conversations 4 between them are more particularly
worthy of attention, because, while they are a confutation of his
Mencius «x- PP° nen t> they indicate clearly our philosopher's own
posure of kao'b theory. KAo compared man's nature to a willow tree,
ment of his own and benevolence and righteousness to the cups and
m ^^ m ' bowls that might be fashioned from its wood. Men-
cius replied that it was not the nature of the willow to produce cups
and bowls ; they might be made from it indeed, by bending and
1 Bk.VL Pi. L ri. 1-4. * WanUnw's Christian Ethics, edition of 1833, p. X19.
* Bk.VI. Pt. I. iii « Bk.VI. Pfc. I. i. ii.
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ol ii. nor. cl] HIS INFLUENCE AND OPINIONS, 59
cutting and otherwise injuring it; bat mast humanity be done
such violence to in order to fashion the virtues from it 1 KAo
again compared the nature to water whirling round in a corner; —
open a passage for it in any direction, and it will flow forth
accordingly. 'Man's nature,' said he, 'is indifferent to good and
evil, just as the water is indifferent to the east and west' Men-
cms answered him: — 'Water indeed will flow indifferently to the
east or west, but will it flow indifferently up or down? The
tendency of man's nature to good is like the tendency of water
to flow downwards. * There are none but have this tendency to good,
just as all water flows downwards. By striking water and causing
it to leap up, you may make it go over your forehead, and, by
damming and leading it, you may force it up a hill ; but are such
movements according to the nature of water! It is the force
applied which causes them. When men are made to do what is
not good, their nature is dealt with in this way.'
Mencius has no stronger language than this, as indeed it would
be difficult to find any stronger, to declare his belief in the goodness
of human nature. To many Christian readers it proves a stumbling-
block and offence. But I venture to think that this is without
sufficient reason. He is speaking of our nature in its ideal, and not
as it actually is, — as we may ascertain from the study of it that it
ought to be, and not as it is made to become. My rendering of the
sentences last quoted may be objected to, because of my introduction
of the term tendency; but I have Mencius's express sanction for
the representation I give of his meaning. Replying to Kuog-tA's
question, whether all the other opinions prevalent about man's
nature were wrong, and his own, that it is good, correct, he said: —
• Fran the feelings proper to it, we see that it is constituted for
the practice of what is good. This i$ what I mean in eaying that
ike nature ie good. If men do what is not good, the blame cannot
be imputed to their natural powers 1 / Those who find the most
fault with him, will hardly question the truth of this last declara-
tion. When a man does wrong, whose is the blame, — the sin?
He might be glad to roll the guilt on his Maker, or upon his
nature, — which is only an indirect charging of his Maker with
it; — but it is his own burden, which he must bear himself
The proof by which Mencius supports his view of human nature
1 Bk. VI. Pt. I. ri. s» 6.
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60 MENCIUS AND HI6 DI8CIPLE8. [i
as formed only for virtue is twofold. First, he maintains that there
are in man a natural principle of benevolence, a
iJ^niS^iB natural principle of righteousness, a natural principle
-^S, f fro^u2 of propriety, and a natural principle of apprehending
morel coufcitu- moral truth. € These,' he says/ are not infused into us
from -without. We are certainly possessed of them ;
and a different view is simply from want of reflection 1 / In further
illustration of this he argued thus —' All men have a mind whioh
cannot bear to see the sufferings of others;— my meaning may be
illustrated thus; — Even now-a-days/ i.e. in these degenerate timet,
'if men suddenly see a child about to fall into a well, they will
without exception experience a feeling of alarm and distress.
They will feel so, not as a ground on which they may gain thti
favour of the child's parents, nor as a ground on which they may
seek the praise of their neighbours and friends, nor from a dislike
to the reputation of having been unmoved by such a thing. From
this case we may see that the feeling of commiseration is essential
to man, that the feeling of shame and dislike is essential to man,
that the feeling of modesty and complaisance is essential to man,
and that the feeling of approval and disapproval is essential to
man. These feelings are the principles respectively of benevolence,
righteousness, propriety, and the knowledge of good and evil. Men
have these four principles just as they have their four limbs 2 /
Let all this be compared with the language of Butler in his three
famous Sermons upon Human Nature. He shows in the first of
these: — 'First, that there is a natural principle of benevolence in
man; secondly, that the several passions and affections, which are
distinct both from benevolence and self-love, do in general con-
tribute and lead us to public good as really as to private; and
thirdly, that there is a principle of reflection in men, by which they
distinguish between, approve and disapprove their own actions*/
1 Bk.VI. Pt. I. Ti. 7. * Bk. II. Pt. I. vi. 3, 4, 5, 6.
* I am indebted to Butler for fully understanding Meneius's fourth feeling^ that of
approving and disapproving, which he calls ' the principle of knowledge,' or wisdom. In the
Dote^Bk.II.Pt.I.vi.s.IhaTesaidtiiathegiTeetothietenn'amoralBenae/ It is the same with
Butler's principle of reflection, by which men distinguish between* and approve or disapprove,
their own actions.— I have heard gentlemen speak contemptuously of Meneius's case in point,
to prove the existence of a feeling of benevolence in man, ' This,' they have said, 'is Meneius's
idea of virtue, to save a child from falling into a well. A mighty display of virtue, -truly ! '
Such language arises from misconceiving Meneius's object in nutting the case. < If there be,'
says Butler, 'any affection in human nature, the object and end of which ia the good of
another, this is itself benevolence. Be it ever so short, be it in ever so low a degr e e, or ever
so unhappily oonfined, it proves the assertion and points out what we were designed for, as
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ch.ii.oot.il] HD8 INJXUENCE AND OPINIONS. 61
Is there anything more in this than was apprehendod and expressed
by Mencius t Butler says in the conclusion of his first discourse that
' Men follow their nature to a certain degree but not entirely ; their
actions do not come up to the whole of what their nature leads them
to; and they often violate their nature. 9 This also Mencius declares
in his own foroeftil manner : — ' When men having these four prin-
ciples, yet say of themselves that they cannot develop them, they
play the thief with themselves, and he who says of his prince
that he cannot develop them, plays the thief with his prince 1 /
' Men differ from one another in regard to the principles of their
nature;— some as much again as others, some five times as much,
and some to an incalculable amount: — it is because they cannot
cany out folly their natural powers 2 /
So much for the first or preliminary view of human nature
insisted on by Mencius, that it contains principles which are disin-
terested and virtuous. But there wants something
Second prodf that . , . . °
k more to make good the position that virtue ought to
-tint Kb^ton' be supreme, and that it is for it, in opposition to vice,
J2fw3b«r pto!£ ***** our na * ure ** formed. To use some of the
thTiow^ minm t ^ om ^ onB toJk' ^hieh Butler puts into the mouth
of an opponent: — 4 Virtue and religion require not
only that we do good to others, when we are led this way, by
benevolence and reflection happening to be stronger than other
principles, passions, or appetites; but likewise that the whole
character be formed upon thought and reflection ; that every action
be directed by some determinate rule, some other rule than the
strength or prevalence of any principle or passion. What sign is
there in our nature (for the inquiry is only about what is to be
collected from thence) that this was intended by its Author ? Or
how does so various and fickle a temper as that of man appear
adapted thereto f . . . As brutes have various instincts, by which
they are earned on to the end the Author of their nature intended
them for, is not man in the same condition, with this difference
really as though it were in a higher degree end more extensive.' ' It is sufficient that the
seeds of it be implanted in oar nature.' The illustration from a child falling into a well must
be pronounced a happy one. How ranch lower Mencius could go may be seen from his con-
versation with king Hsuan, Bk. I. Ft. I. vii, whom he leads to a consciousness of his com-
miserating mind from the fact that he had not been able to bear the frightened appearance
of an es which was being led by to be killed, and ordered it to be spared. The kindly heart
that was moved by the suffering of an animal had only to be carried ou£ to suffioe for the
love and protection of all within the four seas.
» Bk.ILPt LtL6. »Bk.VI. Pt. LVL7.
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62 MENCIU8 AND HIS DISCIPLES.
only, that to his instincts (i.e. appetites and passions) is added the
principle of reflection or conscience ? And as brutes act agreeably
to their nature in following that principle or particular instinct
which for the present is strongest in them ; does not man likewise
act agreeably to his nature, or obey the -law of his creation, by fol-
lowing that principle, be it passion or conscience, which for the
present happens to be strongest in him ? . . . Let every one then
quietly follow his nature ; as passion, reflection, appetite, the several
parts of it, happen to be the strongest ; but let not the man of
virtue take it upon him to blame the ambitious, the covetous, the
dissolute ; since these, equally with him, obey and follow their
nature V
To all this Butler replies by showing that the principle of reflec-
tion or conscience is ' not to be considered merely as a principle in
the heart, which is to have some influence as well as others, but as
a faculty, in kind and in nature, supreme over all others, and which
bears its own authority of being so ; ' that the difference between
this and the other constituents of human nature is not ' a difference
in strength or degree, 9 but 'a difference in nature and in kind; 9
that 4 it was placed within to be our proper governor ; to direct and
regulate all under principles, passions, and motives of action : — this
is its right and office ; thus sacred is its authority/ It follows from
the view of human nature thus established, that ' the inward frame
of man is a system or constitution ; whose several parts are united,
not by a physical principle of individuation, but by the respects
they have to each other, the chief of which is the subjection which
the appetites, passions, and particular affections have to the one
supreme principle of reflection or conscience V
Now, the substance of this reasoning is to be found in Mencms.
Human nature — the inward frame of man — is with him a system or
constitution as much as with Butler. He says, for instance: —
4 There iu no part of himself which a man does not love ; and as he
loves all, so he must nourish all. There is not an inch of skin which
he does not love, and so there is not an inch of skin which he will
not nourish. Fob examining whether his way of nourishing be
GOOD OR NOT, WHAT OTHER RULE IS THERE BUT THIS, THAT HE DETER-
MINE BY REFLECTING ON HIMSELF WHERE IT SHOULD BE APPLIED %
' Some parts of the body are noble and some ignoble ; some great
1 See Sermon Second. * See note to Sermon Third.
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aLu.m.n.] HIS INFLUENCE AND OPINIONS. 63
and some small. The great must not be injured for the small, nor
the noble for the ignoble. He who nourishes the little belonging
to him is a little man, and he who nourishes the great is a great
man 1 /
Again : — * Those who follow that part of themselves which is
great are great men ; those who follow that part which is little are
little men V
The great part of ourselves is the moral elements of our constitu-
tion ; the lower part is the appetites and passions that centre in
self He says finely : — ' There is a nobility of Heaven, and there is
a nobility of man. Benevolence, righteousness, self-consecration,
and fidelity, with unwearied joy in what is good ; — these constitute
the nobility of Heaven. To be a duke, a noble, or a great officer ; —
this constitutes the nobility of man V
There is one passage very striking : — ' For the mouth to desire
$weet tastes, the eye to desire beautiful colours, the ear to desire
pleasant sounds, the nose to desire fragrant odours, and the four
limbs to desire ease and rest ; — these things are natural. But there
is the appointment of Heaven in connexion with them ; and the
superior man does not say of his pursuit of them, " It is my nature/'
The exercise of love between father and son, the observance of
righteousness between sovereign and minister, the rules of ceremony
between host and guest, the display of knowledge in recognising
the worthy, and the fulfilling the heavenly course by the sage ; —
these are the appointment of Heaven. But there is an adaptation
of emr nature for them ; and the superior man does not say, in
reference to them, * It is the appointment of Heaven *." '
From these paragraphs it is quite clear that what Mencius con-
sidered as deserving properly to be called the nature of man, was
not that by which he is a creature of appetites and passions, but
that by which he is lifted up into the higher circle of intelligence
and virtue. By the phrase, 'the appointment of Heaven/ most
Chinese scholars understand the will of Heaven, limiting in the first
case the gratification of the appetites, and iu the second the exercise
of the virtues. To such limitation Mencius teaches there ought to
be a cheerful submission so for as the appetites are concerned, but
where the virtues are in question, we are to be striving after them
notwithstanding advene and opposing circumstances. They are
' Bk. VI. Pt, L xiv. » Bk. VL Pt I. xt. » Bk. VI. Pt. L xvi. « Bk. VII.
Pt. VL MriY.
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64 MBNCIUS AND HIS DISCIPLES.
oub nature, what we were made for, what we have to do. I will
refer but to one other specimen of his teaching on this subject.
4 The will/ he said, using that term for the higher moral nature in
activity, — ' the will is the leader of the passion-nature. The passion-
nature pervades and animates the body. The will is first and chief,
and the passion-nature is subordinate to it V
My readers can now judge for themselves whether I exaggerated
at all in saying that Menciuss doctrine of human nature was, as
nearly as possible, identical with that of Bishop Butler. Sir James
Mackintosh has said of the sermons to which I have made reference,
and his other cognate discourses, that in them Butler ' taught truths
more capable of being exactly distinguished from the doctrines of
his predecessors, more satisfactorily established by him, more com-
prehensively applied to particulars, more rationally connected with
each other, and therefore more worthy of the name of discovery,
than any with which we are acquainted ; if we ought not, with some
hesitation, to except the first steps of the Grecian philosophers
towards a Theory of Morals *.' It is to be wished that the atten-
tion of this great scholar had been called to the writings of our
philosopher. Mencius was senior to Zeno, though a portion of their
lives synchronised. Butler certainly was not indebted to him for
the views which he advocated ; but it seems to me that Mencius
had left him nothing to discover.
But the question now arises— 'Is the view of human nature
propounded by Mencius correct? 9 So far as yet appears, I see not
The proper how the question can be answered otherwise than in
S£f ttSf te the affirmative. Man was formed for virtue. Be it
*on*ider©d. fog^ his conduct is very for from being oonfbrmed to
virtue, that simply fastens on him the shame of guilt. Fallen as
he may be, — fallen as I believe and know he is, — his nature still
bears its testimony, when properly interrogated, against all un-
righteousness. Man, heathen man, a Gentile without (he law, i$ still
a law to himself. So the apostle Paul affirms; and to no moral
teacher of Greece or Borne can we appeal for so grand an illustra-
tion of the averment as we find in Mencius. I would ask those
whom his sayings offend, whether it would have, been better for
his countrymen if he had taught a contrary doctrine, and told them
that man's nature is bad, and that the more they obeyed all its
1 Bk. IL Pt I. ii. 9. * Enoyolopadta Britannic* (8th edition), Second Preliminary
Diattrtation ; on Butler.
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ch.u.«ot.hO HIS INFLUENCE AND OPINIONS 66
Juste and passions, the more would they be in aooordance with it,
and the more pursuing the right path? Such a question does not
need a reply. The proper use of Menoras's principles is to reprove
the Chinese— and ourselves as well — of the thousand acts of sin of
which they and we are guilty, that come within their sweep and
under their condemnation.
From the ideal of man to his aotualism there is a vast descent;
Between what he ought to be and what he is, the contrast is
How Umrtm ^dtacholy. * Benevolence,' said our philosopher, 'is
«*»ttfa* Burt the characteristic of man 1 / It is 'the wide house in
which the world should dwell,' while propriety is 'the
*" correct position in which the world should ever be
found,' and righteoueneee is • the great path which men should ever
be pursuing V In opposition to this, however, hatred, improprieties,
unrighteousness are constant phenomena of human life. We find
men hateful and hating one another, quenching the light that is in
them, and walking in darkness to perform all deeds of shame.
' There is none that doeth good ; no, not one.' Mencius would
have denied this last sentence, claiming that the sages should be
excepted from it; but he is ready enough to admit the fact that
men in general do evil and violate the law of their nature. They
sacrifioe the noble portion of themselves for the gratification of the
ignoble; they follow that part which is little, and not that which is
great. He can say nothing further in explanation of the fact He
points out indeed the effect of injurious circumstances, and the
power of evil example; and he has said several things on these
subjects worthy of notice: — 'It is not to be wondered at that the
king k not wise! Suppose the case of the most easily growing
thing in the world; — if you let it have one day's genial heat, and
then expose it for ten days to cold, it will not be able to grow. It
is but seldom that I have an audience of the king, and when I retire,
then come all those who act upon him like the cold Though
I succeed in bringing out some buds of goodness, of what avail is
it 1 ? 9 ' In good years the children of the people are most of them
good, while in bad years the most of them abandon themselves to
evil It is not owing to their natural powers conferred on them by
Heaven that they are thus different: the abandonment is owing to
the circumstances through which they allow their minds to be
•Bk.Vn.PtU.rri ' Bk. IIL Pt IL ii. 3. » Bk. VL Pt L ix.
voi* n. r
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66 MENOIUS AND HIS DISCIPLES, [nouaomau.
ensnared and drowned in evil. There now is barley : let it be sown
and covered up; the ground being the same, and the time of sowing
likewise the same, it grows rapidly up, and when the full time is
come, it is all found to be ripe. Any inequalities of produce will
be owing to the difference of the soil as rich or poor, the unequal
nourishment afforded by the rains and dews, and to the different
ways in which man has performed his business 1 /
The inconsistencies in human conduct did no$ escape his observa-
tion. After showing that there is that in human nature which will
sometimes make men part with life sooner than with righteousness,
he goes on: — 'And yet a man will accept ten thousand chmng
without any consideration of propriety and righteousness. What
can they add to him? When he takes them, is it not that he may
obtain beautiful mansions, that he may secure the servioes of wives
and concubines, or that the poor and needy may be helped by him?'
The scalpel is used here with a bold and skilful hand. The lust of the
flesh, and the lust of the eyes, and the pride of life are laid bare, nor
does our author stop, till he has exposed the subtle workings of the
delusion that the end may sanctify the means, that evil may be
wrought that good may come. He pursues :— ' In the former case the
offered bounty was not received, though it would have saved from
death, and now the emolument is taken for the sake of beautiful
mansions. The bounty that would have preserved from death was
not received, and the emolument is taken to get the services of wives
and concubines. The bounty that would have saved from death
was not received, and the emolument is taken that one's poor and
needy acquaintance may be helped. Was it then not possible like-
wise to decline this? This is a case of what is called — " Losing the
proper nature of on$'s mind*."'
To the principle implied in the concluding sentences of this
quotation Mencius most pertinaciously adheres. He will not allow
original bad- that original badness can be predicated of human
^di^^tom n&ture from any amount of actual wickedness, 'The
•*«»ieTii. trees,' said he, 'of the NiA Mountain were once
beautiful. Being situated, however, in the borders of a large
State, they were hewn down with axes and bills; — and could
they retain their beauty! Still, through the activity of the
vegetative life day and night, and the nourishing influence of the
4 BtVLPtl. rii. s Bk.VI.FtXzii7,a
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oh. w. —as. n.] HIS INFLUENCE AND OPINIONS. 8T
rain and dew, they were not without buds and sprouts springing
forth ; — but then came the cattle and goats, and browsed upon them.
To these things is owing the bare and stripped appearance of the
mountain, which when people see, they think it was never finely
wooded. But is this the proper nature of the mountain! And so also
of what properly belongs to man:— shall it be said that the mind
of any man was without benevolence and righteousness! The way
in which a man loses his proper goodness of mind is like the way in
which the trees are denuded by axes and bills. Hewn down day
after day, can the mind retain its beauty? But there is a develop-
ment of its life day and night ; and in the calm air of the morning,
just between night and day, the mind feds in a degree the desires
and aversions which are proper to humanity; but the feeling is not
strong, and it is fettered and destroyed by what takes place during
the day. This fettering takes place again and again; the restorative
influence of the night is not sufficient to preserve the proper good-
ness of the mind; and when this proves insufficient for that purpose,
the nature beoomes not much different from that of the irrational
animals, which when people see, they think that it never had those
powers vhieh I assert. But does this condition represent the
feelings proper to humanity 1 V
Up to this point I fail to perceive anything in Mencius's view of
human nature that is contrary to the teachings of our Christian
Tbe«*a«i scriptures, and that may not be employed with ad-
fcetka <* the vantage by the missionary in preaching the Gospel
28?' perfection to the Chinese. It is far from covering what we
know to be the whole duty of man, yet it is defective
rather than erroneous. Deferring any consideration of this for
a brief space, I now inquire whether Mencius, having an ideal of
the goodness of human nature, held also that it had been and could
be realised? The answer is that he did. The actual realisation
he found in the sages, and he contended that it was within the
reach of every individual * All things which are the same in kind, 9
he says, 'are like one another; — why should we doubt in regard to
man, as if he were a solitary exception to this! The sage and we
are the same in kind 1 / The feet, the mouths, the eyes of the sages
were not different from those of other people, neither were their
minds. 'Is it so/ he was once asked, 'that all men may be Y&oa
1 Bk. VL Pi L Tiii x 9 s. 'Bk.VLPtLTii.3-
F 2
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68 MENCTUS AND HIS DISCIPLES. [f
and Shuns V and he answered, ' It is/ adding by way of explana-
tion: — 'To walk slowly, keeping behind his elders, is to perform
the part of a younger brother, and to walk quickly and precede his
elders is to violate that duty. Now, is it what a man cannot do, —
to walk slowly? It is what he dobs not do. The course of Yfio
and Shun was simply that of filial piety and fraternal duty. Wear
the clothes of Yfto, repeat the words of Y&o, and do the actions of
YAo; — and you will just be a YAoV
Among the sages, however, Mencius made a distinction. Yfto
and Shun exceeded all the rest, unless it might be Gonfacius. Those
three never came short of, never went beyond, the law of their
nature. The ideal and the actual were in them always one and the
same. The others had only attained to perfection by vigorous effort
and culture. Twice at least he has told us this. 4 YAo and Shun
were what they were by nature; T'ang and WA were so by returning
to natural virtue *.' The actual result, however, was the same, and
therefore he could hold them all up as models to his countrymen of
the style of man which they all ought to be and might be. What
the compass and square were in the hands of the workman,
enabling him to form perfect circles and squares, the sages, ' per-
fectly exhibiting the human relations,' might be to every earnest
individual, enabling him to perfect himself as they were perfect '.
Here we feel that the doctrine of Mencius wants an element which
Revelation supplies. He knows nothing of the fact that 'by one
nidus's doo- man ™ 1 entered into the world, and death by sin ;
J3SJ^552£^ ^d so death passed ' (passed on, extended, dt^Afe?)
<* «* unlT !™^ 'to all men, because all sinned/ We have our ideal
I£ri<Uai hi* as well as he; but for the living reality of it we must
^^aZdmitTte go back to Adam, as he was made by God in His own
1 * u ** db7 *"' image, after His likeness. In him the model is soon
shattered, and we do not discover it again, till God's own Son
appears in the world, made in the likeness of sinful flesh, yet with-
out sin. While He died for our transgressions, He left us also an
example, that we should walk in His steps ; and as we do so, we
are carried on to glory and virtue. At the same time we find a law
in our members warring against the law in our minds, and bringing
us into captivity to sin. However we may strive after our ideal,
we do not succeed in reaching it The more we grow in the know-
' Bk.VLPkILiI. 1,4, S ' Bk. V1L Pt I. xxx. i ; Pt H. xxxiii. i. » Bk. IV. '
FiLiLi.
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I ch. n. mob. n.] HIS INFLUENCE AND OPINIONS. 60
| ledge of Christ; and see in Him the glory of humanity in its true
| tetate, the greater do we feel our own distance to be from it, and
that of ourselves we cannot attain to it There is something wrong
about us ; we need help from without in order to become even what
our nature, apart from Revelation, tells us we ought to be.
When Mencius therefore points us to YAo, Shun, and Confucius,
and says that they were perfect, we cannot accept his statement.
Understanding that he is speaking of them only in the sphere of
human relations, we must yet believe that in many things they came
short. One of them, the greatest of the three in Mencius s estima-
tion, Confucius, again and again confesses so of himself; He was
seventy years old, he says, before he could follow what his heart
desired without transgressing what was right l . It might have been
possible to convince the sage that he was under a delusion in this
important matter even at that advanced age ; but what his language,
allows is sufficient to upset Mencius's appeal to him. The image of
sagely perfection is broken by it. It proves to be but a brilliant
and unsubstantial phantasm of our philosopher's own imagining.
When he insists again, that every individual may become what
he fancies that the sages were, — L e. perfect, living in love, walking
in righteousness, observant of propriety, approving whatsoever is
good, and disapproving whatever is evil, — he is pushing his doctrine
beyond its proper limits ; he is making a use of it of which it is not
capable. It supplies a law of conduct, and I have set it forth as
entitled to our highest admiration for the manner in which it does
so ; but law gives only the knowledge of what we are required to
do ; it does not give the power to do it We have Been how when
it was necessary to explain accurately his statement that the nature
of titan is good, Mencius defined it as meaning that ' it is constituted
for the practice of that which is good/ Because it is so constituted,
it follows that every man ought to practise what is good. But some
disorganisation may have happened to the nature ; some sad change
may have come over it The very feet that man has, in Mencius's
own words, to recover his 4 lost mind f / shows that the object of the
constitution of the nature has not been realised. Whether he can
recover it or not, therefore, is a question altogether different from
that of its proper design.
In one place, indeed, Mencius has said that ' the great man is he
1 Confaefoa Analects, IL iv. 6. * Bk.VL Pi. L xt *
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70 MENCIUS AND HT8 DISCIPLES, [psolwomska.
who does not lose bis child' s-heart V I can only suppose that, by
that expression — 'the child's-heart/ he intends the ideal goodness
which he affirms of our nature. But to attribute that to the child
as actually existing in it is absurd. It has neither done good nor
evil. It possesses the capacity for either. It will by-and-by awake
to the consciousness that it ought to follow after the one and eschew
the other ; but when it does so,— I should rather say when he does
so for the child has now emerged from a mere cteature existence,
and assumed the functions of a moral being, he will find that he has
already given himself to inordinate affection for the objects of sense ;
and in the pursuit df gratification he is reckless of what must be
acknowledged to be the better and nobler part, reckless also of the
interest and claims of others, and glows, whenever thwarted, into
passion and fury. The youth is more pliant than the man in whom
, the dominion of self-seeking has become ingrained as a habit ; but
no sooner does he become a subject of law, than he is aware of the
feet that when he would do good, evil is present with him. The
boy has to go in search of his ' lost heart/ as truly as the man of
fourscore. Even in him there is an ' old man, corrupt according to
the deceitful lusts,' which he has to put off.
Butler had an immense advantage over Mencius, arising from
his knowledge of the truths of Revelation. Many, admiring his
BttUertadTan- *&nnoo*f h&ve yet expressed a measure of dissatisfao-
tee» «j* Men- tion, because he does not in them make explicit
eilML And that no #
downotmmketh© reference to the condition of man as fallen and
rftL*? Common depraved. That he fully admitted the fact we know,
principle*. He ^^ ebewhew :— ' Mankind are represented in
scripture to be in a state of ruin/ ' If mankind are corrupted and
depraved in their moral character, and so are unfit for that state
which Christ is gone to prepare for His disciples ; and if the assist-
ance of God's Spirit be necessary to renew their nature, in the
degree requisite to their being qualified for that state ; all which
is implied in the express, though figurative declaration, Except a
man he horn of the Spirit, he cannot see the kingdom ofQodK' . . .
How is it, then, that there is no mention of this in the sermons t
Dissatisfaction, I have said, has been expressed on account of this
silence, and it would have taken the form of more pointed utter-
ance, and more decided condemnation, but for the awe of his great
1 Bk. IV. Pt II. xiL 'The Analogy of BtUgton, Part II. ohap, i.
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ok. n. nor. n.] HIS INFLUENCE AND OPINIONS. 71
name, and the general appreciation of the service he rendered to
Christianity in his work on 'The Analogy of Religion.' But, in
troth, dissatisfaction at all is out of place. Butler wrote his sermons
as he wrote his Analogy, in consequence of the peculiar necessity
of his times. More particularly against Hobbes, denying all moral
sentiments and social affections, and making a regard to personal
advantage the only motive of human action, it was his business to
prove that man's nature is of a very different constitution, compre-
hending disinterested affections, and above all the supreme element
of conscience, which, * had it strength as it has right, would govern
the world.' He proves this, and so accomplishes his work. He had
merely to do with the ideal of humanity. It did not belong to him
to dwell on the actual feebleness of man to perform what is good.
He might have added a few paragraphs to this effect ; but it was
not the character of his mind to go beyond the task which he had
set himself What is of importance to be observed here is, that he
does not make the application of their common principles which
Mencius does. He knows of no perfect men ; he does not tell his
readers that they have merely to set about following their nature,
and that, without any aid from without, they will surely and easily
go on to perfection.
Mencius is not to be blamed for his ignoranoe of what is to us
the Doctrine cf the Fall. He had no means of becoming acquainted
Mencifw's buskin, with it We have to regret, however, that his study
!^m^^Hih US- °f human nature produced in him no deep feeling on
man error. account of men's proneness to go astray. He never
betrays any consciousness of his own weakness. In this respect he
is again inferior to Confucius, and k far from being, as I have said
of him in another fuerpect of his character, ' more admirable 9 than
he. In the former volume I have shown that we may sometimes
recognise in what the sage says of himself the expressions of a
genuine humility. He acknowledges that he comes short of what
he knows he ought to be. We do not meet with this in Mencius.
His merit is that of the speculative thinker. His glance is searching
and his penetration deep ; but there is wanting that moral sensibility
which would draw us to him, in our best moments, as a man of
like passions with ourselves. The absence of humility is naturally
accompanied with a lack of eympathy. There is a hardness about
his t e achings. He is the professor, performing an operation in the
class-room, amid a throng of pupils who are admiring his science
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72 MENCIUS AND HIS DISCIPLES. [nouNomsvA.
and dexterity, and who forgets in the. triumph of his skill the
suffering of the patient. The transgressors of their nature are to
Mencius ' the tyrants of themselves/ or ' the self-abandoned/ The
utmost stretch of his commiseration is a contemptuous 'Alas for
them 1 !' The radical defect of the orthodox moral school of China,
that there only needs a knowledge of duty to insure its performance,
is in him exceedingly apparent, Confucius, Tsze-sze, and Mencius,
most strangely never thought of calling this principle in question.
It is always as in the formula of Tsze-eze : — ' Given the sincerity,
and there shall be the intelligence; given the intelligence, and there
shall be the sincerity/
I said above that Mencius's doctrine of human nature was
defective, inasmuch as even his ideal does not cover the whole
field of duty. He says very little of what we owe
of ta£^£ii!^ to God. There is no glow of natural piety in his
^ n to i oS braoe * pag 6 * Instead of the name God, containing in
itself a recognition of the divine personality and
supremacy, we hear from him more commonly, as from Confucius,
of Heaven. Butler has said: — 'By the love of God, I would
understand all those regards, all those affections of fnind, which
are due immediately to Him from such a creature as man, and
which rest in Him as their end 1 / Of such affections Mencius
knowB nothing. In one place he speaks of ' delighting in Heaven V
but he is speaking, when he does so, of the sovereign who with
a great State serves a small one, and the delight is seen in certain
condescensions to the weak and unworthy. Never once, where he
is treating of the nature of man, does he make mention of any
exercise of the mind as due directly to God. The service* of
religion come in China under the principle of propriety, and are
only a cold formalism; but even here, other things come with
Mencius before them. We are told : — ' The richest fruit of love is
this, — the service of one's parents; the richest fruit of righteous-
ness is this, — the obeying one's elder brothers; the richest fruit of
wisdom is this, — the knowing those two things, and not departing
from them; the richest fruit of propriety is this, — the ordering
and adorning those two things 4 / How different is this from the
1 Bk.IV.Pk.Lx, "First Sermon Upon the Low */0o«\ » Bk. L Pt tL ii 3,
« Bk.IV.Ptl.xxTii. My friend, the Bey. Mr. IConlc* (now Bish^
me with the following interesting coincidence with the sentiments of Meaoins in this psssafSf
from one of the letters of Charles Lsmb to Coleridge, dated November 14, 179* *— 'Oh, my friend,
cultivate the filial feelinp ; and let no one think himself relieved from the kind charities of
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ex, n. mat, n.] HIS INFLUENCE AND OPINIONS. 73
reiterated declaration of the Scriptures, that *the fear of the Lord
k the beginning of wisdom !' The first and great commandment,
'Thou shalt love the Lord thy God, with all thy heart and soul
and mind and strength/ was never thought of, much less delivered,
fay any Chinese philosopher or sage. Had MenciuB apprehended this,
and seen how all our duties to our fellow-men are to be performed
as to God, he could not have thought so highly as he did of man's
powers; a suspicion might have grown up that there is a shadow
on the light which he has in himself.
This absence from Menciuss ideal of our nature of the recognition
of man's highest obligations is itself a striking illustration of man's
estrangement from GkxL His usage of the term Heaven has com-
bined with the similar practice of his Master to prepare the way for
the grosser conceptions of the modern literati, who would often seem
to deny the divine personality altogether, and substitute for both
God and Heaven a mere principle of order or fitness of things. It
has done more: it has left the people in the mass to become an easy
prey to the idolatrous fooleries of Buddhism. Tea, the unrdigiou*-
ne$s of the teachers has helped to deprave still more the religion of
the nation, such as it is, and has made of its services a miserable
pageant of irreverent forms.
It is time to have done with this portion of my theme. It may
be thought that I have done Me&cius more than justice in the first
part of my remarks, and leas than justice at the last; but I hope it
is not so. A very important use is to be made both of what he
succeeds in, and where he fails, in his discoursing upon human
nature. His principles may be, and, I conceive, ought to be, turned
against himself. They should be pressed to produce the conviction
of sin. There is enough in them, if Ihe conscience be but quickened
by the Spirit of God, to make the haughtiest scholar cry out, *
wretched man that I am! who shall deliver me from this body of
death?' Then may it be said to him with effect, ' Behold the Lamb
of God, who taketh away the sin of the world !' Then may Christ,
as a new and true exemplar of all that man should be, be displayed,
'altogether lovely/ to the trembling mind! Then may a new heart
be reoeived from Him, that shall thrill in the acknowledgment of
.the claims both of men and God, and girding up the loins of the
mind, address itself to walk in all His commandments and ordinances
relationship : these shall give him peace at the last ; toes are (he bed foundation /br every tpedee tf
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74 MKNCIUB AND HIS DISCIPLES. [FMsaMNonu.
blameless! One thing should be plain. In Mencius's lessons on
human duty there is no hope for his countrymen. If they serve as
a schoolmaster to bring them to Christ, they will have done their
part; but it is from Christ alone that the help of the Chinese can
come.
6. Besides giving more explicit expression to the doctrine of the
goodness of man's nature than had been done before him, Mencias
has the credit also of calling attention to the nourishment of the
pension-nature. It may be questioned whether I translate his
language exactly by this phrase. What I render the passion^nature,
Julien renders by 'vitalis spiritus.' The philosopher says himself
that it is difficult to describe what he intends. Attempting such
a description, he says: — 'This is it: — It is exceedingly great and
exceedingly strong. Being nourished by rectitude, and sustaining
no injury, it fills up all between heaven and earth. This is it: — It
is the mate and assistant of righteousness and reason. Without it
man is in a state of starvation. It is produced by the accumulation
of righteous deeds; it is not to be taken, as by surprise, by incidental
acts of righteousness* If the mind does not feel complacency in the
conduct, this is starved 1 / From such predicates we may be sure that
it is not anything merely or entirely physical of which he is speak-
ing. 'The righteous/ said Solomon, 'are bold as a lioa' The
Hebrew saying is very much in Mencius's style. That boldness is
the result of the nourishment for which he thought he had a peculiar
aptitude. Strong in it and in a knowledge of words, a faculty of
discovering the moral aberrations of others from their forms of
speech, he was able to boast of possessing 'an unperturbed mind;'
he could 'sit in the centre 9 of his being, 'and enjoy bright day,
whatever clouds and storms gathered around him.
The nourishment, therefore, of 'the passion-nature/ 'the vital
spirit,' or whatever name we choose to give to the subject, is only
an effect of general good-doing. This is the practical lesson from
all Mencius's high-sounding words. He has illustrated it amusingly :
— ' There was a man of Sung, who was grieved that his growing corn
was not longer, and pulled it up. Having done this, he returned
home, looking very wearied, and said to his people, "I am tired
to-day. I have been helping the corn to grow long/' His son ran
to look at it, and found the corn all withered. There are few in the
1 Bk. H. Pt I. ii. 13-15.
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CM.mmm.iL) HB9 INFLUENCE AMD OPINIONS. 75
world, who do not assist the com of their f*mon-nature to grow
long. Some consider it of no benefit to them, and let it alone; — they
do not weed their corn. Those who assist it to grow long, pull out
their oorm What they do is not only of no benefit to the nature,
bat it also injures it 1 /
This portion of Menoius's teaching need not detain us. He has
put a simple truth in a striking way. That is his merit. It hardly
seems of sufficient importance to justify the use which has been
made of it in vindicating for him a place among the sages of his
country.
7. I said I should end the discussion of Menoius's opinions by
pointing out what I conceive to be his chief defects as a moral and
political teacher. His defects, however, in the former respect have
been already not lightly touched on. So far as they were the con-
sequence of his ignorance, without the light which Bevelation sheds
on the whole field of human duty, and the sanctions which it dis-
closes of a future state of retribution, I do not advance any charge
against his character. That he never indicates any wish to penetrate
futurity, and ascertain what comes after death; that he never in-
dicates any consciousness of human weakness, nor moves his mind
God ward, longing for more light: — these are things which exhibit
strongly the contrast between the mind of the East and the West.
His self-sufficiency is his great fault To know ourselves is commonly
supposed to be an important step to humility ; but it is not so with
him. He has spoken remarkably about the effects of calamity and
difficulties. He says: — * When Heaven is about to confer a great
office on a man, it first exercises his mind with suffering, and his
sinews and bones with toil; it exposes his body to hunger, and
subjects him to extreme poverty; it confounds his undertakings.
By all these methods it stimulates his mind, hardens his nature,
and supplies his incompetencies*/ Such have been the effects of
Heaven's exercising some men with calamities; but if the issue has
been a fitting for the highest offices, there has been a softening of the
nature rather than a hardening of it Mencius was a stranger to
the humbling of the lofty looks of man, and the bowing down of
his haughtiness, that the Lord alone may be exalted.
His faults as a political teacher are substantially the same as
those of Confucius. More than was the case with his sayings of
» Bk. IL Pt. I. ii x6. » Bk. VL Pt H. xw.
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76 MENCIUS AND HIS DISCIPLES.
a political character, the utterances of Hencius have reference to the
condition and needs of his own age. They were for the time then
being, and not for all time. He knew as little as Confucius of any
other great and independent nation besides his own; and he has
left one maxim which is deeply treasured by the rulers and the
people of China at the present day, and feeds the supercilious idea
which they are so unwilling to give up of their own superiority
to foreigners. * I have heard/ said he, 'of men using the doctrines
of our great land to change barbarians, but I have never yet heard
of any being changed by barbarians/ ' I have heard of birds leaving
dark valleys to remove to lofty trees, but I have not heard of their
descending from lofty trees to enter into dark valleys 1 / Mongol
and Tartar sway have not broken the charm of this dangerous
flattery, because only in warlike energy were the Mongols and
Tartars superior to the Chinese, and when they conquered the
country they did homage to its sages. During the last five-and-
twenty years, Christian Powers have come to ask admission into
China, and to claim to be received as her equals. They do not wish
to conquer her territory, though they have battered and broken her
defences. With fear and trembling their advances are contemplated.
The feeling of dislike to them arises from the dread of their power,
and suspicion of their faith. It is feared that they come to subdue ;
it is known that they come to change. The idol of Chinese
superiority is about to be broken. Broken it must be ere long,
and a new generation of thinkers will arise, to whom Mencius will
be a study but not a guide.
SECTION III
HIS IXiaDIATB DISCtPLBS.
The disciples of Mencius were much fewer in number, and of less
distinction than those of Confucius. The longest list does not make
them amount to twenty-five; and it is only to complete my plan
that I devote a pagp or two here to their names and surnames.
The chief authority in reference to them is ChAo Gh'L In A.D.
1 1 5, the then emperor of the Sung dynasty conferred titles on all
mentioned by Ch't as disciples or pupils of Mencius, and enacted
* Bk. m. Pi. I. ir. ra, 15.
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cat. nu nor. m.) Hlfl IMMEDIATE DISCIPLES. 77
that they should share in the sacrifices offered to their master in his
temple in the district of TsAu. Chft Hsl gives his verdict in the
'Collected Comments 9 against two of them, and no subsequent
scholar has ventured to restore them to their place in the Mencian
school Other names, however, have been found by different writers
to supply their room. It is not worth our while to take notice of
their discussions,
i. Yo^htog Ko, styled Ts»^
of Ul He was titled in n 15 as the ' State-advantaging Marquis'
(^9 ffe). Under the present dynasty, in 1724, he had a place
assigned him in the temples of Confucius, the 35th on the west, in
the outer court, with the common title of ' The Ancient Worthy,
the Philosopher Yo-chfing.'
2. Wan Chang (K j£). He was titled in 1 1 1 5 as the ' Baron
of Extensive Arousing' (fl| ffc ft\ He has now the next place
to the preceding in the Confucian temples.
3. Kungrsun Gh*Au (& 4$ 3£)> a native of Ch't He was also
elevated to the temple of Confucius, and has now the place, east,
corresponding to that of Wan Chang, on the west His title con-
ferred in 1 1 15 was— 'Baron of Longevity and Glory ' (^ jfc 4ft).
4. Kung-tA (4V %$)> immediately precedes Kung-sun Ch'Au in
the temples. In the temple of Mencius he was the 'Baron of
Tranquillity and Shadinees* (^ & ft).
The above four are the only disciples of Mencius who have places
assigned to them in the temples of Confucius.
5. Oh'ta Tsin (g| 3fc> 6. Gh'ung Ytt {% Jj|). 7. Chl-sun
&*). 8. Tsse^hAt(^*t»
These two last are held by Ghft Hsl not to have been disciples
of Mencius.
9. KAo (ft ^\ This is to be distinguished from another scholar
of ilie same name, referred to in Bk.VI. Ft. H. in.
ia Hsli Pi (#?#). 11. HsieiMtfiAMkng^J^i^).
12. Gh'ta TAi («[ ft> 13. Ftog Ktag (Jg J|)- 14. tT-lA
These fifteen are said by ChAo Chi to have been disciples of
Mencius. The four that follow are said to have studied under
him, or to have been his pupils.
16. M&og Chung (i # -F). 17. KAo (# ^). This KAo
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78 MENCIUS AND HIS DI80XPLBS. [nouNKmsvA.
can hardly be said to have studied under Mencius ; he only argued
with him. 1 8. Tftng Kftng, or Eftng of T&ng ()J£ J|). 19. Fftn-
ch'&ngKwo (###).
These nineteen rest on the authority of ChAo Gh € l. Others have
added to them — 20. Kung-ming Efto (^ ^K). 21. K*wang
Chang (g j£). 22. Ch'&n Chung (g| #). 23. LI Liu (ft #>
APPENDIX.
I have thought it would be interesting to many readers to append
here the Essays of two distinguished scholars of China on the subject
of Human Nature. The one is in direct opposition to Mencius's
doctrine; according to the other, his doctrine is insufficient to
explain the phenomena. The author of the first, Hsttn K*wang (flf
\aL «$£] j&), more commonly called Hsttn Ch ing (|ftl), was not very
much posterior to Menciua He is said to have borne office both
in Gh'l and Ch'6, and to have had at one time LI See (£$5 JQf), the
prime minister of Shih Hwang-ti, as a pupil. His Works which
still remain form a considerable volume. The second essay is from
the work of Han Ytt, mentioned above, Chap. I. Sect. IV. 4. I shall
not occupy any space with criticisms on the style or sentiments of
the writers. If the translation appear at times to be inelegant or
obscure, the fault is perhaps as much in the original as in myself.
A comprehensive and able sketch of * The Ethics of the Chinese,
with special reference to the Doctrines of Human Nature and
Sin/ by the Rev. Griffith John, was read before the North China
Branch of the Royal Asiatic Society, in November, 1859, and has
been published separately. The essays of Hsttn and Han are both
reviewed in it.
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on. ii. app. i.] THAT THE NATURE IS EVIL. 79
L THAT THE NATUBE IS EVIL.— Br on PHILOSOPHER HSOK
The nature of man la evil ; the good which it ahowa if factitious.* There belongs to it, even
at hia birth, the lore of gain, and aa aetiona are in aeoordanoe with this, contentions and
robberies grow op, and self-denial and yielding to others are not to be found; them belong to
It envy and dislike, and aa aetiona are in aeoordanoe with these, violence and injuries spring
up, and aelMsTotedness and faith are not to be round ; there belong to it the desires of the
ears and the eyes, leading to the love of sounds and beauty, and as the aetiona are in aeoordanoe
with these, lewdness and disorder spring up, and righteousness and propriety, with their
various orderly displays, are not to be found. It' thus appears, that to follow man's
nature and yield obedience to its feelings will assuredly oondnet to contentions and
robberies, to the violation of the duties belonging to every one's lot, and the confounding of all
distinctions, till the issue will be in a stats of savagiam ; and that there must be the influence
of teachers and laws, and the guidance of propriety and righteousness, from which will spring
eelMenial, yielding to others, and an observance of the well-ordered regulations of conduct,
till the issue will be a stats of good gorernment.— From all this it is plain that the nature
of man is evil ; the good which it shows is factitious.
To illustrate.— A crooked stick must be submitted to the pressing-frame to soften and bend
it, and then it becomes straight ; a blunt knife must be submitted to the grindstone and
whetstone, and then it becomes sharp : so, the nature of man, being evil, must be submitted
to teachers and laws, and then it becomes oorreet ; it must be submitted to propriety and
righteousness, and then it oomes under government. If men were without teachers and laws,
their condition would be one of deflection and insecurity, entirely incorrect ; if they were
without propriety and righteousness, their condition would be one of rebellious disorder,
rejecting all government The sage kings of antiquity, understanding that the nature of man
was thus evil, in a state of hazardous deflection, and incorrect, rebellious and disorderly, and
refusing to be governed, set up the principles of righteousness and propriety, and framed
laws and regulations to straighten and ornament the feelings of that nature and correct them,
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80 THE PHILOSOPHER HStJN.
to tum and change those same feelings and guide them, so thai they might all go forth in
the way ef moral government and in agreement with reason. How, the man who ia trans-
formed by teaehen and laws, gathers on himself the ornament of learning, and pr o eeed a in
the path of propriety and righteousness ia a anperlor man ; and he who gives the reine to
his nature and ita feelings, indulges its resentments, and walks contrary to pro p rie t y and
righteousness is a mean man. Looking at the subject in this way, we see olearly that the
nature of man ia evil ; the good which it shows is factitious.
Menoius said, 'Han haa only to learn, and hie nature appears to be good ;' but I reply,— It
is not so. To say so shows that he had not attained to the knowledge of man's nature, nor
-™-*«~~i into the difference between what ia natural in man and what ia factitious. The
natural is what the constitution spontaneously mores to :— it needs not to be learned, it needs
not to be followed hard after ; propriety and righteousness are what the aagss have given
birth to :— it is by learning that men become <»pable of thorn, it is by hard pjmctice that they
achieve them. That which ia in man, not needing to be learned and striven after, is what
I call natural ; that in man which ia attained to by learning, and achieved by hard striving,
is what I call factitious. This is the distinction between those two. By the nature of man,
the eyes are capable of oeeing, and the earn are capable of hearing. But the power of seeing
is inseparable from the eyes, and the power of hearing ia inasparable from the ears j— it is
plain that the faculties of seeing and hearing do not need to be learned. Menoius says, 'The
nature of man ia good, but all lose and ruin their nature, and therefore it becomes bad ; ' but
1 say that this repr es ent a ti on is erroneous. Man being born with his nature, when he there-
after departs from ita simple constituent elements, he must lose it From this consideration
we may sse clearly that man's nature ia eviL What might be called the nature's being good,
would be if there were no departing from ita simplicity to beautify it, no departing from its
elementary dispositions to sharpen it. Suppose that those simple elements no more needed
beautifying, and the mind's thoughts no more needed to be turned to good, than the power of
vision which is inseparable from the eyes, and the power of hearing which ia inseparable
from the ears, need to be learned, Asa tat might sey lest At wafers i$ essay /set as we say that the
eyes sse and the ears hear. It ia the nature ef man, when hungry, to desire to be filled;
when cold, to desire to be warmed ; when tired, to desire rest : these are the feeUnaa and
nature of man. But now, a man ia hungry, and in the presence of an elder he does not dare
to eat before him >— he ia yielding to that elder ; he ia tired with labour, and he doss not dare
to ask for rest j— he is working for some one. A son's yielding to his father and a younger
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n.APr. i.] THAT THB NATUBB IS EVIL. 81
r to hit older, a ton's labouring for hii father and a younger brother for bia elder :—
i two inatanoos of conduct are contrary to the nature and against the feelings 5 but they
• nre aeoording to the «xme laid down for a filial son, and to the refcned distin<^oi» of propriety
and righteousness. It appears that if there were an aeoordanes with the feelings and the
nature, there would be no self-denial and yielding to others. Self-denial and yielding to
ethers are eo nt r ar y to the feelings and the nature. In this way we eome to see how dear
it ia that the nature of man is erfl ; the good whioh It shows is faetisiouB.
An inquirer will ask, 'If man's nature be evil, whence do propriety and righteousness
»?' I reply >— All pr oprie ty and righteousness are the srtiBcUl production of the sages,
1 aie not to be eonsidei^aa growing oat of the nature of m It is Just aa when a potter
1 a Teasel from the clay;— tbeTssiil is the produet of the workman's art, and ia not to be
red aa growing out of his nature. Or it ia aa when another workman onto and hews
I out of wood ;~it is the product of hie art, and ia not to be eonaidered aa growing out
of his nature. Hie aagas pondered long in thought and gave theniseftes to praeties, and ao
they sueesi d sd in producing propriety and righteo usne s s, and sstting up laws andreau l at fam a.
Thua It ia that p ro p ri ety and righteousness, laws and regulations, are the artificial produet
ofthe aagas, and are net to be eonaidered as growing properly n\>m the naturo of nun.
If we apeak of the fondness of the eyas tor beauty, or of the mouth fer fhn te uf naTours, or
oftWniind for gain, or of the bones and sain fbv the grow out
of the natural feelings of man. The ohjeet ia presented and the desire is felt ; there needs no
ttonredueeit. But when the object ia presented, and the anuetien doce not move till
' hard eftn% I my that this cnV*U factitious. Those eases prove the deference between
I ia produced by nature and what ia produced by art.
Thua the sages tranafbrmed their nature, aikl oonimeiiced their artincial woriu Baring
Bs m m a nmd this work with their nature, they produced propriety and righteo usn e ss When
propriety and righteousness were produced, they proceeded to frame laws and raeuletiona.
It appears, therefore, that propriety and righteousness, laws and regulations, are siren birth
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82 THE PHILOSOPHER HfltJN. [nouaoKBU.
to by the sages. TOierein they agree with aU other nme^ do n^
nature | wherein they difisr from and exceed other men, is this artificial work*
How to love gain end desire to get ;— this is the nafozel feeling of men. Suppose the esse
the* there is en amount of property or money to be divided among brothers, and let this
natural feeling to lore gain and to desire to get eome into play j— why, then the brothers will
be opposing, and snatching from, one another. But where the changing influence of propriety
and righteousness, with their refined distinctions, has taken effect, a man will give up to any
other man. Thus H is that if they act inaeoordanee with their natural meltogs, brothers wfll
quarrel togethe r ; and if they have eome under the transforming influence of propriety and
righteousness, men will give up to other men, to my nothing of brothers. Jifeda, the fact that
men wnur to do what is good, is because their nature is bad. The thin wishes to be thick ;
the ugly wish to be beautiful ; the narrow wishes to be wide ; the poor wish to be rich ; the
mean wish to be nobis j— when anything is not possessed in one's self, he seeks for it outside
himself. But the rich do not wish for wealth ; the noble do not wish for position a~-when
anything is possessed by one's sel^ he does not need to go beyond himself for it When we
look at things in this way, we perceive that the fact of men's wnumro to do what is good is
because their nature is eriL It is the oase indeed, that man'a nature ia without propriety and
benevolence t— he therefore studies them with vigorous effort and seeks to have them. It is
the ease that by nature he does not know p ropri et y and righteousness :— he therefore thinks
and reflects and seeks to know them. Speaking of man, therefore, as he ia by birth simply,
he is without propriety and righteousness, without the knowledge of propriety and righteous-
ness. Without p ropri ety and righ te o u sn e s s , man must be all confusion and disorder ; without
the knowledge of propriety and righteousness, there must ensue all the manifestations of
disorder. Man, aa he ia born, therefore, has in him nothing but the elements of disorder,
passive and active. It is plain from this view of the subject that the nature of man ia evil ;
the good which it shows is factitious.
When Meneius says tlurA'lfan'eziaiure In ancient timea
and now, throughout the kingdom, what is meant by good is a condition of correctness, regula-
tion, and happy government j and what ia meant by evil, is a condition of deflection, insecurity,
and refusing to be under government s— in this lies the distinction between being good and
being evil. And now, if man'a nature be really so correct, regulated, and happily governed in
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«n.A».i.] THAT THE NA1UBB IB EVIL. 83
itself; where would be the use for at** kings? where would be the us* for propriety and
righ ts ou s assst Although there were the osgs kings, propriety, and rJefttoeusnoos, whet could
they edd to the nature se correct, regulated, end heppOy ruled in itaelft But it is not oe;
the nsnm of roan is bad. It was on this account, that aneiently the eaykingi»nndeyetaindli^
that roan's nature was bad, in a state of donooHoti and insecurity, ineteed of being oorreet ; in
a state ef rebellions disorder, instead of one of happy rule, eet up therefore the majesty of
princes and g overn o rs to awe it ; and set forth p roprie ty and righteousness to ehange it ; and
frsmsd laws and statutes of eorreetness to rule it ; end deviood severe puniohmcnts to icstisln
it : so that its outgoings might be under the dominion of rule, and in accordance with what
is good. This is sm awe sauisef e/ the governance of the sage kings, and the transforming
power of p ro pri e ty and righteousness. Lai us suppose a state of things in which there shall
be no majesty of rulers and g over n ors, no influence of proprie ty and righteousness, no rule
of laws and statu tes! no restraints of punishment :— what would be the relations of men with
one another, all under heaven t The strong would be injuring the weak, and spoiling them ;
the many would be tyrannising over the few, and hooting them ; a universal disorder and
snutual destruction would speedily ensue. 'When we look at the subject in this way, we sse
elooriy that the nature of raan is evil; the good which it shows is factitious.
He who would speak well ef ancient times must have urtdoubted references in the preeent; he
who would speak well of Heaven must substantiate what he says from Sm ataw e/ man. In die-
oo ni ee and argument it is an excellent quality vdien the divutfons which are made oan be brought
together Hke the halves of a token. 'When it is so, the arguer may sit down, and discourse of
his principles ; and he has only to rise up, and they may be eet forth and displayed and carried
into action. When Menefus says that the nature of man is good, there is no bringing together
in the above manner of his divisions. He sits down and talks, but there is no getting up to
display and set forth his principles, and put them in operation :— is not his error very gross t
To say that the nature is good dees away with the era stags, and makes an end of propriety
lexattsi
and righteousness ; to say that the nature is had exalts the ssge kings, and iHguiflss propriety
and righteousness. As the origin of the preesing-boards is to be found in the crooked wood,
and theorist of the earpentoi'smaikin^ things not being straight j eo
the rise of princes and governors, and the illustration of propriety and righteousness, are to
he traced to the badness ef the nature. It is dear from this view of the subject that the
> of man is bad; the good which it shows is factitious.
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84
THE PHILOSOPHER HStftf.
A straight piece of wood docs not need the pressing-boards to make It straight j— It is ao by
Us nature. A erooksd piece of wood must bo submitted to the pressing-boards to soften and
straighten it, and then it is straight j it is not straight by its nature. So it is that the nature
of man, being evil, most be submitted to the role of the sags kings, and to the transteming
influence of propriety and righteousness, and then its outgoings are under the dominion of
role, and in aooordanee with what is good. Tnis shows slearly that the nature of man is
bad ; the good which it shows is fictitious.
An inquirer may say again, * Pr op riety and righteousness, though seen in an aeonmnlatton
of factitious d ee ds, do yet belong to the nature of man ; and thus it was that the sages were
able to prodnos them.' I reply:— It is net so. A. potter takes a pieee of day, and produces an
earthen dish from it ; but are that dish and day the nature of the potter f A carpenter pliee
his tools upon a piece of wood, and nroduoes sTeesel ; but are that Teasel and wood the nature of
the carpenter? So it is with the sages and propriety and righteousness; they produced them,
Just as the potter works with the elay. It is plain that there is no reason for saying that
propriety and righteousness, and the accumulation of their factitious actions, belong to the
proper nature of man. Speaking of the nature of mam it is the same in ell,— the seme in Yao
and Shun and in Obieh and the robber Chin, the same in the superior man and in the mean
man. If you my that propriety and righteousness, with Um fsctmous actions sccomulated
from them, are the nature oilman, on what ground do you proceed to ennoble Yao and Yu, to
ennoble s eaem Q s the superior- manf The ground on which we ennoble Yao, Yu, and ties
superior man, is their ability to change the nature, and to produce factitious conduct. That
sadnot being produced, out of it there are brought propriety and righteousness,
i stand indeed in the same relation to propriety and righteousness, and the factitious
t resulting from them, as the potter does to his day t— we hare a product in either
ease. This r e p r e s e nta ti on makes, it dear that p ropriety and righteousness, with their
fac ti tious results, do not properly belong to the nature of man, .On At ester hamd, that which
we consider mean in Ghieh, the robber Ohih, snd the meen inan generally , is th^
their nature, act in accordance with its feelings, and indulge its resentments, till all .its
outgoings are a greed of gain, contentions, and rapine.— It ia plain that the nature of man ia
had ; the good which it shows is factitious.
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ch.il app. ij THAT TBS NATUBE IB EVIL. 95
Heron did not make mvourites of Toing Safe, 1ft* Tme-eh'ien, and Hsiao-chi, and deal
unkindly with the rest of men. How then was H that they alone were distinguished ay
the greatness of their ABal'deeds, that all which the name of filial piety impHee wee complete
in them? The reaeon was that they were entirely subject to the restraints of propriety and
'righteousness.
Heaven did not mate favourites of the people of Ghl and lift, and deal unkindly with the
people of Chin. Hbwfhenwas it that the latter were not equal to the former in the rieh
uianifejtatlon of the filial p^ father
and eon, and the respectful obeeiranoa of the proprieties belonging to the separate Am o tions
of husband and wife? The reason was that the people of Gh*in followed the feelings of their
nature, indulged its r es en t m e n ts, and contemned pr o pri e ty and righteousness. We are not te
suppose that they were different in their nature.
What is the meaning of she saying} that ' Any traveller on the road may become like Ylt*
I answer :— All that made Yii what he was, was his practice of benevolence* righteousness, and
his observance of laws and rectitude. But benevolence, righteousness, laws, and rootituon
are all capable ef being known and being practised. Moreover, any traveller on the road has
the capacity of knowing fees*, and the ability to practice them s— it is plain that he may
heeome like Yu. If you my that benevolence, righteousness, laws, and rectitude am not
capable Tof being tnown and practised, then Yfi himself could not have lmown, could not have
practised them. If yon will have it that any traveller on the road is really without the
capacity of knowing them things, and the abmty to i»»4jtim theni, thci^ in bis honie, tt wffl
not be competent for him to know the righteousness that should rule between fether and eon;
and, abroad, it wifl not be competent for him i» Imow the reothnde tha^ shouU inle betvieen
sovereign and minister. But it is not so. There is no one who travels along the road, but
may know both that righteousness and that i^ctitodc >^t k plidn that the ospeotty m know
and the ability to practise belong to every traveller on the way. Let him, therefore, with his
capacity of knowing and ability to pra ctise, take hie ground on the knowahleness and prao*
tfccsblenses of benevolence and righteousness ;— and it is clear that he may become like Yu.
Yea, let any traveller on the way addict hiniaelf to the art <>f leerning v^th all his heart and
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86
THE PHILOSOPHER HSttN.
the entire bent of hii will, thinking, sosjohing, and closely oMminlng ;— let him do this day
•iter day, through a long space of time, accumulating what la good, and he will penetrate aa
far as a spiritual Intelligence, he will become a ternion with Heafen and Berth. It follows thai
At ekarmcUn o/the sages were what any man may reach by acenmnlation
It may be said :— 4 To be sags may thus be reached by seeumulation J— why is it that all
raon cannot accumulate Jo thiatxtomtl* I reply:— They may do so, but they cannot be made to
do to. The mean man might become a superior man, but he is not willing to be a superior
man. The superior man might become a mean man, but he is not willing to be a mean man.
It is not that the mean man and the superior man may not become the one the other; their
not becoming the one the other is because it is a thing which may be, but cannot bo made to
be. Any traveller on the road may become like Yu »— the esse is so ; that any traveller on the
road can really become like Yu i— this is not a necessary conclusion Though any one, how-
ever, cannot really become like Yu, that is not contrary at all to the truth that he may
become so. One's feet migbi travel all over the world, but there never was one who was really
able to travel all over the world. There is nothing to prevent the mechanic, the farmer, and
the merchant from practising each the business of the ethers, but there has never been a case
when it has really been done. Looking at the subject in this way, we see that what may be
need not really be ; and although it shall not really be, that is not contrary to the truth that
it might be. It thus appears that the difference is wide between what ia really done or not
really done, and what may be or may not be. It is plain thai these two esses may not become
the one the other.
Yao asked Shun what was the character of the feelings proper to man. Shun replied, * The
feelings proper to man are very unlovely ; why need you sak about them f When a man has
got a wife and children, his filial piety withers away; under the influence of lust sad gratified
desires, his good faith to his friends withers away; when he is full of dignities and emolu-
ments, his l<yyslty to his sovereign withera away. The natural feelings of man! The natural
feelings of man! They am very unlovely. Why need you ask about them t It is only in the
ease of men of the highest worth thai it ia not so.'
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cm n. afp. I.] THAT THE NATURE 18 EVIL. 87
Thar» m > knowl<^ chj Li metw iitk of the sags; a kiiewled^ eharaoteristJe ef the scholar
and superior man; a tacwfcds* ehareeteristio of the mean man; and a tanmiedee oha rao tor
iette of tb* awe servant In much speech to show his cultivation and maintain co nsist e ncy ,
and though La inay discuss for a whole day the reasons of a subject, to have a unity pervading
tjssaanthouasndehanonsofdteaee^ To apeak seldom,
and in a brief and sparing manner, and to be orderly in hie reasoning ae if its parte were
cxmneeted with a string ;-4his*i the kno^ Flattering
wordt and disorderly conduct* with undertakings often followed by t e giute *— these mark the
knowledge of the m«an man. Hasty, ometous, smart, and swift, but without eons ist en ey ;
versatile, able, of extencrre ospabifitiss, but without use ; decisive in dis c our se, rapid, exact,
bnt the street unimportant ; regardless of right and wrong, taking no aeoonnt of erookad
and straight, to get the victory over others tlie goidiiig objeot t— this is tlie ki)owiea«B of the
moreservant.
There is bravery of th* highest order; bravery of the middle order; bravery of the lo wes t
order. Boldly to take np his position in the place of the unlverssJty aeknewlcdAed Keen ;
belty to earry into praott* his views of tto
not to defer to a bad sovereign, and in a law attention not to follow the current of a bad p
to eonaider that there is no poverty where there is virtue, and no wealth or honour where
virtue is not; when appreciated by the world, to desire to share in aB men's joys and sorrows;
when unknown by the worid, to stand up grandly alone between heaven and earth, and have
no fcars ^-this is the bmiery of the highest order. To be reverently ub ss i rant of propriety ,
and sobar-mmdad; to attach importance to adherence to fidelity, and set little store by
material wealth; to have the b ol d n es s to push toward men of worth and exalt them, to
hold beak unomurving men, and get them deposed i—thU is the hrareiy of tl» niiddU order.
ToUdsvoMofsstfHEespeetandattas^eatvalM eomplasent in oalamity,
and always have plenty to my for himself; saving himself in any way, without regard to
right and wrong ; whatever be the real state of a ceaa, nMldiig tt his object to g<4 the viotory
ever others :— this is the bravery of the lowest order.
The./h»-e*> and the eM-eft! were the best bows of antiojifay $ but without their regulators,
they could not ao>nu theinnuvas. The same of duke Hwan, the aba* of V ai-kun* the tt of
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88 OTB PHILOflOPHBR HfltJN* (i
king Win, the*4ef prtaeeGhwan* the lontaeni, wO-yi, thQM* and et-tt of Ho-lft— thee*
were the best ewoide of antiquity i bat without tho grindetone and w ho t a to n o they would
not hayo been eharp; without the strength 0/ the aim* that wielded them they wonld not
here est anything.
The ewd-Jtt, the ftdtt, the aa fc w g, and the M-*-theee were the beet home of antiquity;
hat there were still nooonmiy for them the restraints in front of bit end bridle, thostfannlanto
behind of whip and cane, and the skilful driving of a Teao^and then they oouldeeoompiiah
a thoneind B in one day.
80 it is with man :—grsnted to him an excellent capacity of natore and the faculty of
intellect, he mnet still seek lor good teaohen under whom to plane himself, and make choice
of friends with whom he may be intimate. Haying got good maetem and plaeed himeelf
under them, what he will hear will be the dootrines of Yeo, Shun, To, and Tang; haying
got good friends and become intimate, with them, what he will eae will be deeda of self*
eoneeetation, fidelity, reverence, and oomplalaanao t— he will go on from day to day to benero-
knoa and righteousness, without being eonaeiona of it : anatual following of them will make
him do so. On the other hand, if he live with bad men, what he will hear will be the
language of deceit, eatamny, imposture, and hypoeriay ; what he will eae will be oondnet
of ilthineaa, in eo l e n ce, lewdness, eorruptneaa, and greed 5— he will be going on from day to
day to punishment and disgrace, without being eonaeiona of it | a nataial following of them
will make him do so.
The Beoord says, 'Ifyoudonot knowyonr eon, look at hia frienda ; if yon do not know
yonrprinoa,lookathkoonfldnnta. v All ie the influence of association I All ia the inflns
of association!
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can. afp. n,] AN EXAMINATION OF THE NATURE OF MAN.
89
IX AN EXAMINATION OF THE NATUBE OF MAN.— Br HAN WIN-RUNG.
The jutum dates from the date of the liib ; the mum date from contact with external
things. There ere three cmanm of the nature, end it hee fire CKULAanmrnaxm. There
are alee three oxanm of the feelings, and they have seven tauMAaamwnoL To explain
myself :— -The three grades of the nature are— the Superior, the Middle, and the Inferior.
The superior grade is good, and good only ; the middle grade is capable of being led : It may
rise to the superior, or aink to the inferior ; the inferior is eril, and evil only. The five
eharaeteristioB of the nature are— Benevolence, Righteousness, Propriety, Sinoerity, and
Knowledge. In the Superior Grade, the first of these eharaeteristioB is supreme, and the
ethm four am practiced. In the Middle Grade, the flint of these eharaeteristics is not wanting ;
it exists, but with a little tendency to its opposite ; the other four am in an ill-assorted state.
In the Inferior Grade them is the opposite of the first characteristic, and constant rebellious-
ness against the other four. The grade of the nature regulates the manifestation of the
feelings in it. ^0^1;— The three grades of the feelings am the Superior, the Middle, and the
Inferior ; and their seren oharacteristies am— Joy, Anger, Sorrow, Fear, Lore, Hatred, and
Desire. In the Superior Grade, these seren all mom, and each in its due place and degree.
In the Middle Grade, some of the oharaoteristks am in e x c e s s, and some in defect ; but them
is a seeking to give them their due place and degree. In the Inferior Grade, whether they
am in excess or defect, there is a reckless acting according to the one in immediate pre*
The grade of the feelings regulates the influence of the nature in referenoe to
Speaking of the nature, Menem* said :— 'Man's nature is good ;' the philosopher Hsftn
-'Man's nature is bad ; ' the philosopher Tang said :— 'In the nature of man good and
eril am mixed together/ Now, to my that the nature, good at first, subeequentty becomes
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90
HAN WlN-KUNG.
[fbolmomva.
bad; or thal^ bed at fii^ it subsequently beoomce good; or thai, mixed at first, it su b seq uen tly
becomes, it may be, good, it maybe, bad :— in eaoh of these eases only the nature of the middle
grade is dealt with, and the superior and inferior grades are neglected. Those philosophers
are right about one grade, and wrong about the other two.
When Shu-ytt was born, his mother knew, as soon as she looked at him, that he would mil
a Tietim to his lore of bribes. When Tang 8ae-wo was born, the mother of Shu-hsiang knew,
as soon as she heard him cry, that he would cause the destruction of all his kindred. When
Tueh-tsiao was born, Tsse-wan considered it was a great calamity, knowing that through him
the ghosts of the 26-ao family would all be famished.— With such cases before us, can it be
said that the nature of man (i. e. all men) is good?
When How-ehl was born, his mother had no suffering ; and as soon as he began to creep,
he displayed all elegance and intelligence. When king Wan was in his mother's womb, she
experienced no di stre s s ; after his birth, those who tended him had no trouble ; when he
began to learn, his teachers had no relation.— With such cases before us, can it be said that
the nature of man (i e. all men) is evil ?
Chu was the son of Tito, and Chun the son of Shun ; Kwan and Ts'ai wore sons of king
Win. They wore instructed to practise nothing hut what was good, and yet they turned out
villains. Shun was the son of Ku-sin, and Ya the son of K*win. They were instructed to
practise nothing but what was bad, and yet they turned out sages.— With such oases before
us, can it be said that in the nature of man (Le. all men) good and eril are blended
together?
Haying these thinon in view, I say that the three philosophers, to whom I hare referred,
dealt with the middle grade of the nature, and neglected the superior and the inferior ; that
they were right about the one grade, and wrong about the other two.
It may be asked, 'Is it so, then, that the superior and inferior grades of the nature can
Acrer be changed?* I reply:— The nature of the superior grade, by application to w^-^g,
becomes more intelligent, and the nature of the inferior grade, through awe of power, comes
to hare few faults. The superior nature, therefore, may be taught, and the inferior nature
may be restrained ; but the grades hare been pronounced by Oonflscius to be unchangeable.
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ain.Arr.iL] AN EXAMINATION OT THE NATUBE OF MAN. 91
It may be Mind, 'How is it that those who nowadays speak about the nature do so
distantly from this?' I reply s— Those who nowadays speak about the nature blend with
their other ▼lows those of Imddhism and Lao tsii ; and doing so, how eoold they speak other-
wise than dinVrently from me t
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92 YANG Cast AND MO Tt.
CHAPTER IIL
OP TANG CHti AND MO Tt
8ECTION I.
THB OPINIONS 01 TANG CHft.
i. 'The woids of Yang (M and Mo Tt/ said Hendus, 'fill
the world. If you listen to people's discourses throughout it, you
will find that they have adopted the views of the one or of the
other. Now, Yang's principle is — " Each one for himself/ 9 which
does not acknowledge the claims of the sovereign. Mo's principle
is — " To love all equally/ 9 which does not acknowledge the peculiar
affection due to a father. To acknowledge neither king nor father
is to be in the state of a beast. If their principles are not stopped,
and the principles of Confucius set forth, their perverse speakings
will delude the people, and stop up the path of benevolence and
righteousness.
' I am alarmed by these things, and address myself to the defence
of the doctrines of the former sages, and to oppose Yang and Ho.
I drive away their licentious expressions, so that such perverse
speakers may not be able to show themselves. When sages shall
rise up again, they will not change my words 1 /
His opposition to Yang and Ho was thus one of the great labours
of Hencius's life, and what he deemed the success of it one of his
great achievements. His countrymen generally accede to the juetioe
of his claim ; though there have not been wanting some to say—
justly, as I think and will endeavour to show in the next section
— that Ho need not have incurred from him such heavy censure.
For Yang no one has a word to say. His leading principle as stated
by Menciua is certainly detestable, and so far as we can judge from
the slight accounts of him that are to be gathered from other
quarters, he seems to have been about 'the least erected spirit,' who
ever professed to reason concerning the life and duties of man.
2. The generally received opinion is that Yang belonged to the
1 Bk. IIL Pt. n. ix. 9, io.
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ex. m. nor. i.] THE OPINIONS OF YANG CHfr 93
period of ' The Warring States,' the same era of Chinese history as
Mencius. He was named CM, and styled Tsze-chtt 1 . In a note on
Bk. IIL Pt II. ix. 9, 1 have supposed that he was of the times of
Confucius and L&o-tsze, having then before me a passage of the TAoist
philosopher Chwang, in which he gives an account of an interview
between L&o-tsze and Yang GhA*. That interview, however, mnst
be an invention of Chwang. The natural impression which we re-
ceive from all the references of Mencius is that Yang must have been
posterior to Confucius, and that his opinions had come into vogue
only in the times of our philosopher himself This view would be
placed beyond doubt if we could receive as genuine the chapter on
Yang, which is contained in the writings of the philosopher Iieh.
And so far we may aooept it, as to believe that it gives the sentiments
which were attributed to him in the first century before our era*.
The leading principle ascribed to him by Mencius nowhere appears
in it in so many words, but the general tenour of his language is
entirely in accordance with it. This will appear from the following
speci men s, which are all to be found in the seventh chapter of the
Books of Iieh. The corresponding English and Chinese paragraphs
are indicated by the same letters prefixed to them : —
•'YaiigGhasaidV'Ahundred yearn
ethoussnd enjoys such e period of life. Suppose the ease of one who does so ^iiifency borne
in the arms, and doting old age, will nearly oeonpy the half; what is forgotten in sleep, and
what ia lost in the waking day, will nearly oeonpy the half; pain and sickness, sorrow and
bitterness, losses, anxieties, and fears, will nearly oeonpy the half. There may remain ten years
or so ; bat I reckon that not even in them will be found an hour of smiling self-abandonment,
without the shadow of solicitude.— What is the life of man then to be made of? What
pleasure lain it T
1 "U UtoU prtmi for the pleasure of food' and dress? or for the enjoyments of marie and
beauty ? But one eannot be always satisfied with those pleasures ; one eannot be always
toying with beauty and listening to music. And then there are the restraints of punishments
and the stimulants of rewards ; the urging! and the repressingi of feme and laws :— those
make one store re stl essl y for the fain praise of an hour, and calculate on the residuary glory
after death; they keep him, as with body bent, on the watch against what his ears hear and hla
eyes' see, and attending to the right and the wrong of hla conduct and thoughts. In this way
• Dr. Morrison says of Iieh (Dictionary, character ^):— 'Iieh-tsse, an eminent writer
of the Ho ssot; lived about the same time as LAo-tese, the founder of the sect (m,o. 5S5V
lien's Works are published, with the prefeea of Uu Halang written m.a zg. Hsiang says Iieh
wee a native of Chang (ftY and a contemporary of duke Mo (££ or fS\ But Ma's reign
ex t e nd ed from a. a 607 to 604. There Is evidently an anachroniam somewhere. Hsiang
goes on to speak of Lien's writings, specifying the chapter on Tang Oho, in which there are
referoncMto Confucius and hfaael^^ Another ot IJeh'e chapters la all devoted
to OonfuaWe seyinen and doings.— Thia ia not the place to attempt an adjustment of the
dimcnlties. The chapter about Yang Chu was current in Lra Hsians/s time, and we may cull
from it to Illustrate the character of the 1
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94
TANG OHft AND MO rf.
D
he loses the reel pleasure of his yun, and cannot allow himself for a moment— In what does
he differ from an individual manaeled and fettered in an inner prison? The people of high
antiquity knew both the shortness of life, and how suddenly and completely it might be
closed by death, and therefore they obeyed the movements of their hearts, refusing not
what it was natural for them to like, nor seeking to avoid any pleasure that ooourred to them.
They paid no heed to the incitements of fame ; they enjoyed themselves according to their
nature ; they did not resist the common tendency of all things to self-enjoyment ; they
eared not to be famous after death. They managed to keep.olear of punishment ; as to fame
and praise, being first or last, long life or short life,— these things did not come into their
"YangGhu said, "Wherein people differ lathe matter of life; wherein they agree is death.
While they are alive, we have the distinctions of intelligence and stupidity, honourahlenem
and meanness ; when they are dead, we have so much stinking rottenness decaying away t—
this is the common lot Yet intelligence and stupidity, honourableness and meanness, are
not in one's power ; neither is that condition of putridity, decay, and utter disappearance.
▲ man's lifo is not in his own hands, nor is his death ; his intelligence is not his own, nor is
his stupidity, nor his honourableness, nor his meanness All are born and all die ;— the
intelligent and the stupid, the honourable and the mean. At ten years old some die ; at
a hundred years old some die. The virtuous and the sags die ; the ruffian and the fool also
die. Alive, they were Yao and Shun ; dead, they were so muoh rotten bone. Alive, they
were Chieh and Chan ; dead, they were so much rotten bone. Who could know any difference
between their rotten bones T While alive, therefore, let us hasten to make the heat of life ;
what leisure have we to be thinking of anything after death ?*"
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ch. m. sect . x.] THE OPINIONS OP YANG CHtf. 95
* ' Mang-sun Tang asked Yang-texe, saying, ** Here Is a man who sets a high value on his life,
and takes loving eare of his body, hoping that he will not die :— does he do right? " "There
is no such thing as not dying," was the reply. "But if he does so, hoping for long life, la he
right? " Tang-tsse answered, " One cannot he assured of long life. Setting value upon life
will not preserve it ; taking oare of the body will not make it greatly better. And, in fact, why
should long life be made much of ? There are the five feelings with their likings and disliking*,
— now as in old time ; there are the four limbs, now at ease, now in danger,— now as in old
time; there are the various experiences of joy and sorrow, — now as in old time ; there are the
various changes from order to disorder, and from disorder to order,— now as in old time :— all
these things I have heard of, and seen, and gone through. A. hundred years of theuuwould
he more than enough, and shall I wish the pampiotractadthiough a longer life ? M Mang-sun
said, " If it be so, early death is better than long lias. Let a man go to trample on the pointed
steel, or throw himself into tl» caldron or A^unes, to get what he desires. M Yang-tsse answered,
"No. Being once born, take your life as it comes, and endure it ; and sensing to enjoy your-
self aa you desire, so await the approach of death. When you are about to die, treat the
thing with indinVrenee and endure it ; and seeking to accomplish your departure, so abandon
yourself to annihilation. Both death and life should be treated with indifference ; they
should both be endured :— why trouble one's self about earliness or lateness in connexion with
* • Ghln-tsze asked Yang Chu, saying, "If you could benefit the world by parting with one
hair of your body, would you do it?" "The world is not to be benefited by a hair," replied
Yang. The other urged, "But suppose it could be, what would you do?* 9 To this Yang
gave no answer, and Gh'in went out, and reported what had passed to King-sun Yang. Mang»
sun said, "You do not understand our Master's mind: — let me explain it to you. If by
enduring a slight wound in the flesh, you could get ten thousand piec es of gold, would you
endure it? * "I would." "If by cutting off one of your limbs, you could get a kingdom,
would you do it?" Chin was silent ; and after a little, Hang-sun Yang resumed, "To part
with a hair ia a slighter matter than to receive a wound in the flesh, and that again is a
slighter matter than to lose a limb .—that you can discern. But consider :— JL hair may be
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06 YANG OHtr AND MO Tl. [raoueoiuvA.
multiplied till it become* as important m the pfsee of flesh, end the piece of fleeh may be
multiplied till it becomes as important as a limb. A single hair is just one of the ten
thousand portions of the body ;— why should you make light of it T M Ch'in-tsxe replied, "I
cannot answer you. If I could refer your words to Lio Tan or Kwan Yin, they would say
that you were right; but if I oould refer my words to the great Til or Ho Tl, they would amy
that I was right.** Ming-sun Tang, on this, turned round, and entered into conversation with
his disciples on another subject.*
• 'Tang Ghu said, " All agree in considering Shun, Tfi, Chlu-kung, and Confucius to have
been the most admirable of men, and in considering Ohieh and OhAu to have been the most
wicked.
' " How, Shun had to plough the ground on the south of the Ho, and to play the potter by
the Lei lake. His four limbs had not even a temporary rest ; for his mouth and belly he
oould not And pleasant food and warm clothing. No lore of his parents restod upon him ; no
affection of his brothers and sisters. When he waa thirty years old, he had not been able to
get the permission of his parents to marry. When Tfto at length resigned to him the throne,
he waa advanced in age ; his wisdom was decayed ; his son Shang-chun proved without
ability ; and he had finally to resign the throne to Tu. Sorrowfully came he to his death.
Of all mortals never was one whose life was so worn out and empoisoned aa Ida. K*win wee
required to reduce the demged land to order ; and when his labours were ineffectual, he waa
put to death on mount Tu, and Tu, Ms son, had to undertake the task, and serve his enemy.
All his energies were spent on his labours with the land ; a child waa born to him, but he
oould not foster it; he passed his door without entering; his body became bent end wittered;
the skin of his hands and feet became thick and callous. When at length Shun resigned to
him the throne, he lived in a low, mean house, while his sacrificial apron and cap were
elegant S or r o w f ully came he to his death. Of all mortals never waa one whose life waa so
saddened and embittered as hie. On the death of king Wu, Ms eon, king Gh'ang waa young
and weak. Ohan*kung had to undertake all the royal duties. The duke of Shio was dis-
pleased, and evil reports spread through the kingdom. Chau-kung had to reside three years
in the east ; he slew his elder brother, and banished his younger ; scarcely did he es eape with
his life. Sorrowfully came he to hia death. Of all mortals never was one whoee life waa so
full of hazards and terrors as his. Confucius understood the ways of the ancient sovereigns
and kings. He responded to the invitations of the princes of his time. The tree was out down
over him in Sung ; the traces of his footsteps were removed in Wei ; he was reduced to
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ch. m. sect, l] THE OPINIONS OF YANG CHti. 97
extremity in Shang and Chau ; he wet surrounded in Ch'an and Ts'ai ; he had to bend to the
head of the Chi family ; he was disgraced by Tang Ho. Sorrowfully came he to hi* death.
Of all mortals never was one whose life was so agitated and hurried as his.
' ''Those four sages, during their life, had not a single day's joy. Since their death they
hare had a grand fame that will lsst through myriads of ages. But thst fame is what no one
who cares for what is real would choose. Celebrate them ; — they do not know it, Beward
them ; — they do not know it Their fame is no more to them than to the trunk of a tree or
a clod of earth.
* u OnUu aOm hand, Chieh came into the accumulated wealth of many generations ; to him
belonged the honour of the royal seat ; his wisdom was enough to enable him to set at
defiance all below; his power was enough to shake the world. He indulged the pleasures to
which his eyes and ears prompted him ; he carried out whatever it came into his thoughts to
do. Brightly came he to his death. Of all mortals never was one whose life was so luxurious
and dissipated as his. flrfmfforfr, Chan came into the accumulated wealth of many generations ;
to him belonged the honour of the royal seat ; his power enabled him to do whatever he
would ; his will was everywhere obeyed ; he indulged his feelings in all his palaces ; he gave
the reins to his lusts through the long night ; he never made himself bitter by the thought
of propriety and righteousness. Brightly came he to his destruction. Of all mortals never
was one whose life was so abandoned as his.
< "These two villains, during their life, had the joy of gratifying their desires. Since their
death, thoy have had the ecQ fame of folly and tyranny. But the reality ^f nfa eww f la what
no fame can give. Reproach them ; — they do not know it Praise them j— they do not know
it. Their (U fame is no more to them than to the trunk of a tree, or to a dod of earth.
1 "To the four sages all admiration is given ; yet were their lives hitter to the end, and
their common lot was death. To the two villains all condemnation is given ; yet their Uvea
were pleasant to the last, and their oommon lot was likewise death." '
3. The above passages are sufficient to show the character of
Tang Ch&'s mind and of his teachings. It would be doing injustice
to Epicurus to compare Yang with him, for though the Grecian
philosopher made happiness the chief end of human pursuit, he
taught also that 'we cannot live pleasurably without living
virtuously and justly.' The Epicurean system is, indeed, unequal
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98 YANG CHti AND MO Tt. [pwuboiwa.
to the capacity, and far below the highest complacencies of human
nature; but it is widely different from the reckless contempt of all
which is esteemed good and great that defiles the pages where Yang
is made to tell his views.
We are sometimes reminded by him of fragmentary utterances in
the Book of Ecclesiastes. — 'In much wisdom is much grief; and he
that increased) knowledge increaseth sorrow. 9 'As it happeneth to
the fool, so it happeneth even to me ; and why was I then more wise?
Then J said in my heart, that this also is vanity. For there is no
remembrance of the wise more than of the fool for ever ; seeiug that
which now is in the days to come shall all be forgotten. And how
dieth the wise man ? As the fool. Therefore I hated life ; because
the work that is wrought under the sun is grievous to me : for all is
vanity and vexation of spirit.' • There is a man whose labour is in
wisdom, and in knowledge, and in equity. . . .All his days are sorrows,
and his travail grief; yea, his heart taketh not rest' in the night : —
this is also vanity. There is nothing better for a man than that he
should eat and drink, and that he should make his soul enjoy good
in his labour/ * That which befalleth the sons of men befalleth
beasts ; even one thing befalleth them : as the one dieth, so dieth
the other ; yea, they have all one breath ; so that a man hath no
pre-eminence above a beast: for all is vanity. All go to one place;
all are of the dust, and all turn to dust again. . . . Wherefore I perceive
that there is nothing better than that a man should rejoice in bis
own works ; for that is his portion : for who shall bring him to see
what shall be after him?'
But those thoughts were suggestions of evil from which the
Hebrew Preacher recoiled in his own mind ; and he put them on
record only that he might give their antidote along with them. He
vanquished them by his faith in God ; and so he ends by saying,
* Let us hear the conclusion of the whole matter : — Fear God, and
keep His commandments : for this is the whole duty of man. For
God shall bring every work into judgment, with every secret thing,
whether it be good, or whether it be evil/ Yang ChA has no
redeeming qualities. His reasonings contain no elements to
counteract the poison that is in them. He never rises to the
thought of God. There are, he allows, such ideas as those of
propriety and righteousness, but the effect of them is merely to
embitter and mar the enjoyment of life. Fame is but a phantom
which only the fool will pursue. It is the same with all at death.
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cH.m.«c*i.] THE OPINIONS OF YANG CH#. 90
There their being ends. After that there is but so much putridity
and rottenness. With him therefore the conclusion of the whole
matter is : — ' Let us eat and drink ; let us live in pleasure ; gratify
the ears and eyes ; get servants and maidens, music, beauty, wine ;
when the day is insufficient, carry it on through the night ; each
one jtob himself/
Mencius might well say that if such ' licentious talk ' were not
arrested, the path of benevolence and righteousness would be stopped
up. If Yang's principles had been entertained by the nation, every
bond of society would harve been dissolved. All the foundations of
order would have been destroyed. Vice would have become rampant,
and virtue would have been named only to be scorned There
would have remained for the entire State only what Yang saw in
store for the individual man — € putridity and rottenness.' Doubtless
it was owing to Mencius's opposition that the foul and dangerous
current was stayed. He raised up against it the bulwark of human
nature formed for virtue. He insisted on benevolence, righteousness,
propriety, fidelity, as the noblest attributes of man's conduct More
was needed, but more he could not supply. If he had had a living
faith in God, and had been in possession of His revealed will, the
present state of China might have been very different. He was able
to warn his countrymen of the gulf into which Yang ChA would
have plunged them ; but he could direct them in the way of truth
and duty only imperfectly. He sent them into the dark cave of
their own souls, and back to the vague lessons and imperfect
examples of their sages; and China has staggered on, waxing
feebler and feebler, to the present time. Her people need to be
directed above themselves and beyond the present. When stars
shine out to them in heaven and from eternity, the nation will per-
haps renew its youth, and go forward from strength to strength.
H 2
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100 YANG GHtt AND MO TL [peoleoomina.
SECTION II.
THE OPINIONS OF MO Tt.
i. Very different from Tang ChA was Mo Ti They stood at
the opposite poles of human thought and sentiment; and we may
wonder that Mencius should have offered the same stern opposition
to the opinions of each of them. He did well to oppose the doctrine
whose watchword was — 'Each one for himself;' was he right in
denouncing, as equally injurious, that which taught that the root of
all social evils is to be traced to the want of mutual We f
It is allowed tiiat Mo was a native and officer of the State of
Song ; but the time when he lived is a matter of dispute. Sze-mA
Gh'ien says that some made him to be a contemporary of Confucius,
and that others placed him later 1 . He was certainly later than
Confucius, to whom he makes many references, not always compli-
mentary, in his writings. In one of his Treatises, moreover, mention
iff made of W&n-taze', an acknowledged disciple of Tsze-hsiA> so
that he must have been very little anterior to Mencius. This is
the impression also which I receive from the references to him in
our philosopher.
In Lift Hsin's third catalogue the Mohist writers form a sub-
division. Six of them are mentioned, including Mo himself to whom
seventy-one f'ien, or Books, are attributed. So many were then
current under his name ; but eighteen of them have since been lost.
He was an original thinker. He exercised a bolder, though not
a more correct, judgment on things than Confucius or his followers.
Antiquity was not so sacred to him, and he did not hesitate to
condemn the literati — the orthodox — for several of their doctrines
and practices.
Two of his peculiar views are adverted to by Mencius, and
vehemently condemned. The one is about the regulation of
funerals, where Mo contended that a spare simplicity should be
the rule*. On that I need not dwell The other is the doctrine
■^fC^. » Bk. m* pt. i. y.
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•OLin.aor.fi.] THE OPINIONS OF MO Tt 101
of ' Universal Lots V A lengthy exposition of this remains in the
Writings which go by Mo's name, though it is not from his own pen,
bat that of a disciple. Such as it is, with all its repetitions; I give
a translation of it My readers will be able, after perusing it, to go
on with me to consider the treatment which the doctrine received
at the hands of Mencios.
UiriVBBSAL LOVE 1 . PART L
It U the buataea of the eegateeffeot the good governing They mat know,
therefore, Whena disorder andeonfuaion aria, for without this knowledge their onjoet annot
he e l ated. We gay oomnaro them to a physician who undertaha to core men's disoasa t-— he
most aartein whena s disaa ha arisen, end then he an aail it with effcet, while,
without sueh knowledge, his endavours will be in Tain. Why should we except the mm of
thoa who have to regulate disorder from this role? They mat know whena It 3
and then they an regulate it.
It is the businea of the saga to efiat the good government of the world. They mm
therefore into the anaofdiarder; and when they do a they wiU And that it arias from the
want of mutual lore. WhaaininistaandesasanaiUialteth^
this is what is ailed disorder. JL son leva himself; and doanot love his atha ^--he therefore
wrongs his father, andaeks his own advantage: ayoungahrotlarlovahJinal^sjMdasna
love hie elder brother j— he therefore wrongi his elder brother, and seeks Us own advantage i
a mtnistor leva himalf, and does not love hi* sovereign j— he therefore wrongi his s overe ign ,
and ean his own advantage h-alltbae are oases of what is ailed disorder. Tfcoughitbethe
father who is not kind to his son, a the elder brother who is not kind te his yangabroiha,
a the sovereign who is not gracious to his minister ^--^heoaesooinaeqfuaiyojida the general
name of disorder. Tim ftllmii 1 ililmnilf and ilnns not 1 liiiimij 1m therefore iiiieia
hte son, and seeks his own advantage i the elder brother leva himself and das not love his
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» repreants o hand frajrfa two *te7» qf grot*, jff jp is 'a love that
grasps a unites many in its embrace.' I do not know how to render it betta than by
'univeral love.' Mendes and the literati generally And the Ida of equality in it also, and
5)£ ££ is with them~'To love sU equally.*
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102 YANG Cat AND MO Ti. (fboimouu.
younger brother $— he therefore wrongs hit younger brother, and seeks hit own ad vantags :
the eoverefgn loves liimsel^ and doea not lore hit mlntetar f— he therefor* wrongs hit minister,
tad seeks hit own advantage. How do ihato things oomo to paat? They all ariaa from the
want of mutuellove. lake Che eaaa of any thief or robber i— it ia juat the aame with him.
The thief fovea hit own house, and doea not love hia neighbour** honaa ;— he therefore eteala
from hit neighbour'* honaa to benefit hia own : the robber loret hia own person, and doea not
lore hia neighbour ;— he therefore doea violence to hia neighbour to benefit hiaaaall How ia
this* It all arise* from the want of mutual love. Pome to the oaae of great omeert throwing
eeoh other** Families into confusion, and of priiue* attacking on* another's States.*— it ia just
the aame with them. Ito greet oOoi* lore* his own F*niUy,*i>dd
he therefbte throw* his neighbour]* Family into disorder to benefit his own t the prinee loves
his own State, and doea not love hia neighbour** j— ho therefore attach* hia neighbour's State
to benefit hia own. All disorder in the kingdom ha* the aame explanation, When we
diamine into the cause of it, it ia found to be the want of mutual love.
Suppose that universal, mutual love prevailed throughout the kingdom ;— if men loved others
aa they love thom*<lTo», 60*lildDg to exlUMt what we* nnfllial . . . ,* And moreover would
fliere be these who were unkind t Loo kin g on their son*, younger brot h e r*, and mmiater* at
themaalves, and disliking to exhibit whs t wt* unkind . . . . the want of filial duty would dis-
appear. And would there be thieve* and robber* t When every man regarded his neighbour'*
house aa hia own, who would be found to steal f When every one regarded hia neighbour's
person aa hia own, who would be found to rob? Thieves and robbers would disappear. And
would there be gr ea t oaseers throwing one another 9 * Families into eoftfusften, and princes
attacking one another's State* T When oncers regarded the Families of other* as their own,
what one would make oonfnsien? When princes regarded other 8tate* aa their own, what
one would begin an attack t Great ofitoor* throwing one another'a Families into confusion, and
prinee* attacking one another's States, would disappear.
f r f indeed, -™i~- ^, «— fa— i u- prevailed *in«i«**»*w* «>« kingdom ; «** ***** «n* nttm-king
another, and one Family not throwing another Into confusion ; thieve* and robbers nowhere
l; ruler* and ministers, father* and sons, all being filial and kind >— in auch a condition
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1 There are evidently some omissions and confusion here in the Chines* text
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ob. in.
n.]
THE OPINIONS OF MO Tt
103
the nation would be will s^verned. On this account, now may sages, whose business it is
to effect the good government of the kingdom, do but prohibit hatred and advise to lore?
On this aeeount it la afflrmed that universal mutual lore throughout the country will lead to
its happy order, and that mutual hatred leads to confusion. This was what our master, the
philosopher Mo, meant, when he said, 'We must above all inouleate the love of others.'
S^iaBj jrtfej * m £ & a m
UttlVBBSAL LOVE. PART II.
Our Master, the philosopher Mo, said, 'That whieh benevolent men consider to be \
on them as their business, is to stimulate and promote all that wffl be advantageous to the nation,
and to take away all that is injurious to it. This is what they oonsider to be their business. 9
And what are the things advantageous to the nation, and the things injurious to itt Our
master said, 'The mutual attacks of State on State ; the mutual usurpations of Family on
Family; the mutual robberies of man on man ; the want of kindness on the part of the ruler
and of loyalty on the part of the minister; the want of tenderness and filial duty b e tw ee n father
and son and of harmony between brothers ;— tho s e, and such as these, are the thins* injurious
to the kingdom/
And from what do we find, on examination, that these injurious things are produced 1 ? Is
it not from the want of mutual love?
Our Master said, 'Yes, they are p roduced by the want of mutual love. Hore is a prince who
only knows tolove his own State, and does not love his neighbours ^hethetemre does not shrink
from raising all the power of his State to attack his neighbour. Here is the chief of a Family
who only knows to love it, and does not love his neighbour's ;— he therefore does not shrink
from raising all his powers to seise on that other Family. Here is a man who only knows to love
his own person, and does not love his neighbour's ;— he therefore does not shrink from using all
his resources to rob his neighbour. Thus it happens, that the princes, not loving one another,
have their battle-fields ; and the chief* of Families, not loving one another, have their mutual
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104
YANG CHtf AND MO TJ.
[pbolboombyx.
usurpations ; and men, not loving one another, have their mutual robberies ; and rulers and
ministers, not loving one another, become unkind and disloyal ; and fathers and sons, net
loving one another, lose their affection and filial duty ; and brothers, not loving one another,
contract irreooncileable enmities. Tea, men in genoral not loving one another, the strong make
prey of the wean; the rich do despite to the poor ; the noble are insolent to the mean; and the
deceitful impose upon the stupid. All the miseries, usurpations, enmities, and hatreds in the
world, when traced to their origin, will be found to arise from the want of mutual love. On
this account, the benevolent condemn it'
They may condemn it ; but how shall they change it?
Our Master said, 'They may change it by the law of universal mutual love and by the
interchange of mutual benefits,'
How will this law of universal mutual love and the interchange of mutual benefits accom-
plish this?
Our Master said, 'I* would lead to the regarding another's kingdom aa one's own t another's
family as one's own : another's person as one's own. That being the oasCr the princes, loving one
another, would have no battle-fields ; the chiefs of families, loving one another, would attempt
no usurpations ; men, loving one another, would commit no robberies ' ; rulers and ministers,
loving one another, would be gracious and loyal ; fathers and sons, loving one another, would be
kind and filial ; brothers, loving one another, would be harmonious and easily reconciled. Tea,
men in general loving one another, the strong would not makepreyof the weak; the many would
not plunder the few; the rich would not insult the poor; the noble would not be insolent to the
mean; and the deceitful would not impose upon the simple. The way in which all the mise ri e s,
muz^mj
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m t » #>£ *r
# * ft m &
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1 The Chinese text is here very confused for several sentences. There are evidently trans*
positions, omissions, and additions. I have ventured to correct and arrange it as follows s—
^m*mamxTZA*iiilbmx*m*xmm>
&%>MMtt%&fomyit.%}&z a OMm**T
z±-mf.B.m7*&mm*&mtt'*Tzm**.
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in. am xl] THE OPINIONS OF MO Tf. 105
f enmitiea, and hatreds in the world, may be made not to ejriee, u uiriveraal mutual
love. On this account, the benevolent value and praise it'
Yea; but the scholars of the kingdom and superior men aay/Trae; if theie were tbianiaT«^
lcre, ft would be good. It is, however, the most difficult thing in the world/
Our Mist si said, «This ia b ee an se the scholars and superior men simply do not understand
the advantage fineness e/ aw. law, and to oonduet their reasonings upon that. Take the oaae of
sseanlting a city, or of a battle-field, or of the •serift<diJgOi»'s lift for the eikeof&me:- this U
fatt by the people everywhere to be a diflonH thing. Tel, if the ruler be pleaaed with it,
both o ffi ce rs and people are able to do it :— how mneh more might they attain to univeTcal mutual
love, and the taterehange of mutual benefit^ Whenaman lores
ethers, they respond to and love him; wl^en a man benefit others, tlieyiespond to and benefit
him; when a man injures others, they respond to and Injure him ; when a man hates others,
they respond to and hats him:— what difficulty is there in the matter? It is only that
rulers will not earry on the government on tins principle, and so offieers do not oarry it out in
their practice.
•Formerly, the duke Wan of Tain liked his ofioen to be oosre^ydwee^, and, therefore, they
nil wore rams' furs, a leathern swordbett, and a oap of bleached cotton. Thus attired, they went
in to the prince's lores, and came out and walked through the court Why did they do this ?
The sovereign liked it, and therefore the ministers did it The duke ling of Ch'u liked his
officers to have small waists, and, therefore, they all limited themsehree to a single meaL They
held in their b r e ath in putting on their belts, and had to help themselves up by means of the
walL Intheoourseof ayear, they looked black, and as if they would die of starvation. Why
did they do this 1 ? The sovereign liked it, and, therefore, the ministers were able to do it.
Kau-ehfen, the king of Yuen, liked his miniatemmUlnwve, and taught them to be aeeu^
to be so. At a general aassmbry of them, he set on fire the ship where they were, and to try
thorn, said, "All the iwedous tbiiige of Yfich are here." He then with his own hands beat
a drum, and urged them on. When they heard the drum thundering, they rushed confusedly
about, and trampled in the fire, till more than a hundred of them perished, when he struck
the gong, and called them hack*.
% &.z f m>z t % § w s it # zmz&m *
& ir c ». m tic n * # ?t ft & m m m itt g w
ZM § * 3E Bl % % Z & *fc m fa A HI ± X tt I>
* aE I ft z m m iS &.z m % it * t <&.*
# S * & &>*> M%± %Z*A H.fi W * T
*mi®%% &.m v\z # m # £ $ m # z
&tf &M.M f ft.* B ±A®&Z t Zik±
u ± # jt - £ i ft.*. %%m kvLM&m
Hit §m n,3E & z & &m m * « &.**
In j| iffc ^jjjr ^L Jfa, the second JjL la plainly a misprint for jg[ m » Here
fcsnee or two are wanting, to complete the paragraph in harmony with the two which
precede. The characters which follow- j| j& "^ § "F* W |EJ— ■ hollM •^ *•
I have omitted them in the translation.
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106 YANG GHti AND HO it [p*olboojooca.
'How, little food, bad clothes, and the sacrifice of life for the take of nunc j- these are what
it ia difficult for people to approve of, Yet, when the sovereign waa pleased with it, they were
all able, to Aoat easts, to bring themselves to them. How much more eonld they attain to
universal mutual love, and the interchange of mutual benefits, w)iich ia different from such
tilings I When a man loves others, they respond to and love him ; when a man benefits
others, they respond to and benefit him ; when a man hates others, they respond to and hate
him ; when a man injures others, they respond to and injure him. It ia only that rulers will
not carry on their government on this principle, and, so, officers do not carry it out in their
practice.*
Yes; bat now the officers and superior men say, 'Granted; the universal practice of mutual
love would be good ; but it is an impracticable thing. It is like taking up the Tai mountain,
and leaping with it over the Ho or the Chi'
Our Master said, "Thai is not the proper comparison for it To take up the Tai mountain,
and leap with it over the Ho or the Cht, may be called an exercise of most extraordinary
strength ; it is, in fact, what no one, from antiquity to the present time, has ever been able to
do. But how widely different from this is the practice of universal mutual love, and the
interchange of mutual benefits !
• Anciently, the sage kings practised this. How do we kok w that they did sot When Yfi
reduced all the country to order : — in the west, he made the western Ho and the Yft-tau, to carry
off the waters cf Ch*a-eun-wang ; in the north, he made the Fang-yuan, the Pai-ehu, Hau-
ehih-tt, and the Ten of Fu-t'o ; setting up also the Tl-ch'u, and chiselling out the Lang»man,
to benefit Yen, Tai, Hu, Mo, and the people of the western Ho; in the east, he drained the
waters to La-fang and the marsh of Mang-ehu, reducing them to nine channels, to limit the
waters of the eastern country, and benefit the people of Ch*i-chau ; and in the south, he made
the Chiang, the Han, the Hwai, the Xo, the course of the eastern current, and the five lakes,
to benefit Ohing, Ch«u, and Yuen, the people of the wild south. These were the doing* of Yfi;
and I am new for practising the assei universal mutual to*.
• When king Wan brought the western country to good order, hie light spread, like the sua
*3 i ?J &■ m *•& £ ft fin m A Z>n itt z ** 5
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2 £ 5 H'S ©•* ^ * # £ A & # ^ a ±
8X&£&4i*S*& -£ # A fl « 3E ±
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o*. hl net. n.] THE OPINIONS OF MO Tf. 107
or the moon, over lie four quarter*. He did not permit greet States to insult small ones ; he
did not permit the multitude to oppress the fstherlees and the widow; he did not permit
violence and power to take from the husbandmen their millet, pannieled millet, dogs, and
swine. Heaven, as if constrained, visited king Wan with Mossing. The old and ehildless
were enabled to eomplete their years ; the solitary and hrotherless could yet mingle among
the living ; the young and parentless found those en whom they could depend, and grew
up. These were the doings of king Wan; and I am now for practising the same universal
e n de ar fa*.
'King Wu tunneled through the T*ai mountain. The Beeord says, ''There is a way through
the mountain, made by me, the descendant of the kings of Ghau :— I have accomplished this
great work. I have got my virtuous men, and rise up full of reverence for Bhang, Hsia, and
the tribes of the south, the east, and the north. Though he has his multitudes of relatives,
they are not equal to my virtuous men. If guilt attach to the people anywhere throughout
the kingdom, it is to be required of me, the One man.*" This describes the doings of king Wu,
and I am now lor practising the essej universal mutual love*.
If, now, the rulers of the kingdom truly and sincerely wish all in it to be rich, and dislike
any being poor; if they desire its good government, and dislike disorder; they ought to practise
universal mutual love, and the interchange of mutual benefits. This was the law of the
sage kings ; it is the way to effect the good government of the nation ; it may not but be
striven after.
T* it£ f ft* KM A W # iff A £ 3E * B #4?
i* mm 8 ± m: & ft &* &z %s.e n rm
£ £ m % 9 1 * if ir * it m.m m * * ^ £.
&.£ z t aE fc * m m 3E * m% X* ¥ $
% §. sta.£ Km i.f z g x mi m n m %
zmm*&if m * ui'm # &t m b =? z
1 1 6^ not reeoUeet to have read elsewhere of kingWu's tunneling throo^theTai mountain.
In what Mo quotes from some Beeord, we have sentences from diflerent parts of the SmVehing
brought together. The account of the labours of Yu contains names also not elsewhere found.
There are, no doubt, many errors in me text— I omit the & Ajr -£> A Jr ^fjf pf t
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108 YANG CBt AND MO ll
UlflVEBSAL LOYB. PART I1L
Oar Master, the philosopher Mo, Mid, 'The business of benevolent men requires that they
should strive to stimulate end promote whet le advantageous to the kingdom, and to take away
what is injurious to it.'
Speaking, now, of the present time, what are to be aeoounted the most injurious things to
the kingdom *? They are such as the attacking of small States by great ones ; the inroads on
small Families by great ones; the plunder of the weak by the strong; the oppression of the few
by the many ; the scheming of the crafty against the simple; the insolence of the nobis to the
mean. To the same class belong the ungraciousness of rulers •, and the disloyalty of ministers ;
the unkindnesB of fathers, and the want of filial duty on the part of eons. Yea, there is to be
added to these the conduct of the mean men 1 , who employ their edged weapons and poisoned
stuff, water and fire, to rob and injure one another.
Pushing on the inquiry now, let us ask whence all these injurious thfags arise. Is it from
loving others and advantaging others? It must be answered.' No;' and it must likewise be
said, They arise dearly* from hating others and doing violence to others.' Iftffc/WttareaW
whether those who hate and do violence to others hold the principle of loving all, or that of
iiiakiiig distinctions, it must be r So thelitis this principle
of making distinctions between man and man, which gives rise to all that is most injurious in
the ki ngdom. On this account we conclude that that principle is wrong.
Our Master said, ' He who condemns others must have whereby to change them. 9 To
condemn men, and have no means of changing them, is like saving them from fire by plunging
them in water. A man's language in such a case must be improper. On this account our Master
said, ' There is the principle of loving all, to take the place of that which makes distinctions.'
$ £ £ B £ 8 ® &% % * &>a m&T t *
g * m * a it a «: & . * t £ % tfc * z z a
Of A £*J**M]ax»Ilt*&T5
ft ® g T *.£ & & * * f xm l,g»£.£
^ 1ft A ttiPAifc.i^^X^ &.* H ^ ^
1 I suppose that the compiler— the disciple of Mo— begins to speak here. Throughout
this part, however, the changes in the argument are Indistinctly marked. * A ft
should here be expunged from the Chinese text • ^f 81 should here be
♦ I translate ft fa by 'clearly/ ^ is probably a misprint for |gj .
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ce. m; nor. n.] THE OPINIONS OF MO Tf. 109
U, now, we ask, 'And how is H that universal lore can change At am$eqnencm e/ that other
principle which makes distinctions?' the answer is, < If princes were as much lor the States
of others as lor their own, what one among them would raise the forces of his State to attack
that of another?— he is tor that other as much as lor himselt If they were for the capitals
of others as much as tor their own, what one would raise the forces of his capital to attack
that of another?— he is for that as much as for his own. If chiefs regarded the Families
of others as their own, what one would lead the power of his Family to throw that of another
into confusion?— he is tor that other as much as for himsell It, now, States did not attack,
nor holders of capitals smite, one another, and if Families were guilty of no mutual aggressions,
would this be injurious to the kingdom, or its benefit? 9 It must be replied, "This would
be advantageous to the kingdom/ Pushing on the inquiry, now, let us ask whence all these
benefits arise. Z§ it from hating others and doing violence toothers? It must be answered,
'Ho; 9 and it must likewise be said, 'They arise clearly from loving others and doing good to
others.* V U U fm*m oesaf whether those who lore others and do good to others hold the
principle of making distinctions between man and man, or that of loring all, it must be
replied, 'They lore all/ 80 then it is this principle of un renal mutual lore which really
gives rise to all that is most beneficial to the nation. On this account we conclude that that
principle is right ».
Our Matter said, a little while ago, 'The business of benevolent men requires that they
should strive to stimulate and promote what is advantageous to the kingdom, and to take away
what Is injurious to it. 9 We have now traced the subject up, and found that it is the principle
of universal love which produces all that Is most benefieisl to the kingdom, and the principle
of making di st in ctions which produces all that is injurious to it. On this account what our
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>.* m a a & m a m.% z z ■& % m
t m& £ m&m % £ *k «*. a a m
z ® # m>z ® * « m>% % z z m
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m b ¥.# ©Ha^ai^^^^t
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m.&>T n jtt t ilk -&.H m & % & &
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f S? J ISSf »»*£*«*
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B.*.*.ft gX^toZZM ft.g o
M here transpose -^ j| ^ EJ' mnd ** tt alUr %tt & "&• Thi * to *"&***
by the preceding argument, which ends simply with ^ j$& Jftj |£ fa With this
t ran s positi on, however, some other liberties must stDl be taken with the next paragraph. In
^^^^^^sh^uld evidently be ^|. In the concluding phrase— fjj Sf>
j|k^— the •dopttosi ef an old gloss, that Sf> should be 2JK, enables us to make sense of
it What follows, from ^ ^ jf£ down to gjf jg ^ ft, is eonfussd and difficult
tL 9 i» EjL J^ ~J\ J^ 5ft|f is a misprint tor SL ; but there must be other corruptions
as welL One can see the author's drift ; and I have tried to translate
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110
YANG CHti AND MO Tl.
[pROLSOOJOttU.
Master said, 'The principle of making distinctions between man and man is wrong, and the
trineiple of universal lore is right/ turns out to be correct as the sides of a square
If; now, we just desire to promote the benefit of the kingdom, and select tor that purpose the
principle of universal lore, then the acute ears and piercing eyes of people will hear and see for
one another ; and the strong limbs of people will mora and be ruled for one another; and men of
principle will instruct one another. It will come about that the old, who hare neither wile nor
children, will get supporters who will enable them to complete their years ; and the young and
weak, who have no parents, will yet find helpers that shall bring them up. On the contrary,
if this principle of universal love is held not to be correct, what benefits will arise from such
a view ? What can be the reason that the scholars of the kingdom, whenever they hear of this
prineiple of universal love* go on to condemn it? Plain as the ease is, their words in condem-
nation of this principle do not stop ; — they say, 'It may be good, but how can it be carried into
practice V
Our Master said, 'Supposing that it oould not be practised, it seems hard to go on likewise
to condemn is. But how can it be good, and yet incapable of being put into practice ?*
Let us bring forward two instances to test the matter :— Let any one suppose the ease of two
individuals, the one of whom shall hold the principle of making distinctions, and the other shall
hold the principle of universal love. The former of these will say, 'How can I be for tho person
of my friend as much as for my own person? how can I be for the parents of my friend ai much
as for my own parents?' Reasoning In this way, he may see his friend hungry, but he will not
feed him; cold, but he will not clothe him; sick, but he will not nurse him ; dead, but he will not
bury him. Such will be the language of the individual holding tho principle of distinction, and
such will be his conduct. The language of the other, holding the principle of universality, will
be different, and also his oonduct He will say, ' I have heard that he who wishes to play a lofty
part among men, will be for the person of his friend as much as for his own person, and for the
parents of his friend as much as for his own parents. It is only thus that he can attain hia
distinction ? ' Reasoning in this way, when he soes his friend hungry, he will feed him ; cold, he
will clothe him ; sick, he will nurse him ; dead, he will bury him. Such will be the language
of him who holds the principle of universal love, and such will be his conduct.
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cm. m. ocr. n.] THE OPINIONS OF MO Tl. Ill
Tie words of the one of those individuals are a condemnation of those of the other, end their
conduct is directly contrary. Suppose now that their words are perfectly sincere, and that
their oondnet will be serried oat,— that their words and actions will correspond like the parts
of a token, every word being carried into offset; and let us proceed to pot the following questions
on the case ^-Here is a plain in the open country, and an officer, with coat of mail, gorget,
and helmet is about to take part in a battle to be fought in it, where the issue, whether for
life or death, cannot be foreknown ; or here is an officer about to be dispatched on a distant
commission from PA to Yoeh, or from Chi to Cbing, where the issue of the journey, going
and ooming, is quite uncertain :— on either of these suppositions, to whom will the officer
entrust the charge of his house, the support of his parents, and the care of his wife and
children ?— to one who holds the principle of universal love ? or to one who holds that which
makes distinctions? I apprehend there is no one under heaven, man or woman, however
stupid, though he may oondemn the principle of universal love, but would at such a time
make one who holds it the subject of his trust. This is in words to condemn the principle,
and when there is occasion to choose between it and the opposite, to approve it ; — words and
conduct are here in contradiction. I do not know how it is that throughout the kingdom
scholars condemn the principle of universal love, whenever they hear it '.
Plain as the case is, their words in condemnation of it do not cease, but they say, 'This
principle may suffice perhaps to guide in the choice of an officer, but it will not guide in the
choice of a sovereign V
Let us test this by taking two illustrations : — Let any one suppose the ease of two sovereigns,
the one of whom shall hold the principle of mutual love, and the other shall hold the principle
which makes distinctions. In this case, the latter of them will say, 'How can I be as much
for the persons of all my people as for my own? This is much op p osed to human feelings.
The life of man upon the earth ia but a very brief space ; it may be compared to the rapid
-&&?&% mtostttft&xi&9sft#tfz.
■-* %Z t K &>Z m t * X M -lfeu± HMft
it tt &.^ m *m *xwm&r.z.
&m* I m 3* j&w * g * &>%m
bmm X.1 m & f& z n « n w m
%>m vx * o % S. a z m &m m •&»# * m
tt &n w m t t »**r m #s w & m m.% m
mm=> mmztfamm ^m ^ nm h* m z %
* m #. # 5c ±m n *M # e n m f n m
xzn ±.t #f mm & ! &mM&. m/rf # ±
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ZW- . 7 ±JT * AJ^Jt ail W * A.f
1 Prom «^t jg 3f+ jEf, fft fj|| Jfi p}* down to this, the general meaning is plain
enough. But them must be several corruptions in the text ife, for instance, after Jfij
^L ^ & ¥ 9 ** pUinly ' for f$- * Heze thepe sh<mld {ollow > 'Our Master said,' and
some observations introductory to the two illustrations of the sovereigns. This has been lost,
however, and all that remains of it is the solitary -^-, in ^ jjjfc ^ ^ ;jpj\
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112 YANG CHtf AND MO Tt. [i
movement of m team of hones whirling past a small chink.* Reasoning 1b this way, he may
see his people hungry, hat he will not feed them; ©old, hut he will not clothe them; sick,
hat he will not nurse them ; dead, hat lie will not hnry them. Such will be the language of
the sovereign who holds the principle of distinction!, and such wffl be Ills contact Different
will be the language and eonduet of the other who holds the principle of universal lore. He
willsay, 4 I have heard that he who would show himself a •iriM^^ ««i intelligent sorwneign,
ought to make his people the first consideration, and think of himself only after them. 9
Hessoning in this way, when he sees any of the people hungry, he will feed them ; cold, he
will clothe them ; sick, he willnuree them; dead, he will bury them. Such will bo the Ian-
gnage of the sovereign who holds the principle of universal lore, and such his c o n du ct If we
compare the two sovereigns, the words of the one areeondonuuttoiyof thorn of the other, and
their actions are opposite. Let us suppose that their words are equally sincere, and that their
actions will make them gooeV-that their words and actions will correspond like the parts
of a token, every word being carried into eflect ; and let us proceed to put the following
Questions on the ease i— Here is a year when a pestilence walks abroad among the p e o ple ;
many of them suffer from cold and famine ; multitudes die in the ditches and water-channels.
If at such a time they might make an election between the two sovereigns whom we have
supposed, which would they prefer? I apprehend there is no one under heaven, however
stupid, though he may condemn the principle of universal love, but would at such a time
prefer to be under the sovereign who holds it This is in words to condemn the principle,
and, when there is occasion to choose between it and the opposite, to approve it ;■— words and
conduct are here in contradiction. I do not know how it is that throughout the kingdom
scholars condemn the principle of universal love, whenever they hear it
Plain as the ease Is, their words in condemnation of it do not eeaaa ; km) they say, 4 Thie
universal ewiajsf low is benevolent and righteous. That we grant, but how can tt be practised?
The impracticability of it ia like that of taking up the Til mountain, and leaping with it
over the Ghiang or the Ho. We do, indeed, desire this universal love, but it ia an impractic-
able thing!'
Our Master said, 'To take up the T*ei mountain, and leap with tt over the Ghiang or the
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m %.m £ o n m £.# m * # m *r ft # r.£
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w. m tikz % & % Mfa>& % # n * n *#
s z m&m # &.&*r ft n z& z * # «t
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ca.nLOor.xx.] THB OPINIONS OF MO it 113
Ho, is a thing which never has been done, from the highest antiquity to the present time,
sines men were ; but the exercise of mutual lore and the interchange of mutual benefits,—
this was practised by the ancient sages and six kings.'
How do you know that the ancient sages and the six kings practised this?
Our Master said, ' I was not of the same age and tkne with them, so that I could myself
have heard their voices, or seen their faces ; but I know what I say from what they hare
transmitted to posterity, written on bamboo or cloth, cut in metal or stone, or engraven on
their vessels.'
<It is said in* The Great Declaration,"—" King Wan was like the sun or like the moon ;
suddenly did his brightness shine through the four quarters of the western region V*
' According to these words, king Win exercised the principle of universal love on a vast
scale. He is compared to the sun or moon which shines on all, without partial favour to any
spot under the heavens;— such was the universal love of king Wan. 9 What our Master insisted
on was thus exemplified in him.
Again, not only does u The Great Declaration m speak thus ^wo find the same thing in "The
Declaration of TuT* Yftsaid," To multitudes, listen all to my words. It is not only I who dsro
t say a word in favour of war ;— against this stupid prince of Miao we must execute the
punishment appointed by Heaven. I am therefore leading your hosts, and go before you all
to punish the prince of Miao*."
* Thus TO punished the prince of Miao, not to increase his own riches and nobility, nor to
obtain happiness and emolument, nor to gratify his ears and eyes ; — he did it, nocking to
promote what was advantageous to the kingdom, and to take away what was injurious to tt.
it appears from this, that Yfi held the principle of universal love.' What our Master insisted
on may be found in him.
' And not only may Yfi thus be appealed to ;— we have "The words of Tang" to the same
effect Tang said, "I, the child Li, presume to use a dark-coloured victim, and announce to
Thee, O supreme Heavenly Sovereign :— Now there is a great drought, and it is right I should
».* b.i.o m m amuR m z m m & ¥ i *
m %ft O » JPMiE a $ fe lit it * # &. m & #
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* nr * * a n f.f * o £ &m $ £ mm •&
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tbm®%mMUX MM 11 B iS & ft ft. * *
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« * * C* £ it.* n is * &.* ^.x.ji •&.£
1 See 'T)» QreatDeelaration/ in. 6. The language is somewhat different from the citation*
• 'Ine Declaration of Yfi' is what is called 'The Counsels of Yu/ In the twentieth
parsgrsph wo find the pas s a ge here quoted, or rather we find something like it
VOL. H. I
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114
YAKG CBt AND HO Tt.
be held responsible for it I do not know but that I hare offended against the Powers above
and below. Bat the good I dare not keep in obscurity, and the sinner I dare not p a r don. The
examination of this is with Thy mind, O God. If the people throughout the kingdom commit
onVneas it is to be required of me. If I oommit oflfanoes, it does not. concern the people 1 ."
From these words we perceive that Tang, po ssessi ng the dignity of sovereign, and the wealth
of the kingdom, did not shrink from offering himself as a sacrifice which might be accept-
able to God and other spiritual beings.' It appears from this that Tang held the principle
of universal love. What our Master insisted on was exemplified in Tang.
And not only may we appeal in this way to the ' Declarations,' 'Charges/ and 4 Words of
Tang;'— -we find the same thing in 'The Poems of Chan V One of those poems says,
'Wide and long is the Royal way,
Without deflection, without injustice.
The Royal way is plain and level,
Without injustice, without deflection.
It is straight as an arrow,
It is smooth as a whetstone.
The oftoers tread it;
The lower people see it/
Is not this speaking of the Royal way in accordance with our style 1 ? Anciently, Win and
Wu, acting with exact justioe and impartiality, rewarded the worthy and punished the
oppressive, allowing no favouritism to infiuenoe them towards their own relatives. It appears
from this that Wan and Wu held the principle of universal love. What our Master insisted on
was exemplified in them.— How is it that the scholars throughout the kingdom oondemn this
universal love, whenever they hear of it? Plain as the ease is, the words of those who condemn
the principle of universal love do not oease. They my, ' It is not advantageous to the entire
devotion to parents which is required ; — it is injurious to filial piety 4 / Our. Master said,
* Let us bring this objection to the test :— A filial son, havtagtto fcus^nefte/hiepaiuntoatheart,
considers how it is to be secured. Now, doee he, so considering, wish men to love and benefit
his parents? or does he wish them to hate and injure his parents?' On this view of the
question, it must be evident that he wishes men to love and benefit his parents. And what
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particularly the Analects, XX is. • In the quotation which is immediately subjoined, the
first four lines are from a rhythmical passage of the Shu-ehing, V. iv. 13. The remaining ftmr
are in the Sbih-ching, IL v. Ode ix. st 1. » Such I suppose to be the "M»»"«"g of 4jfc S
W%W:M£M&>H it ™ nmend * d ' *Thessnteneeisnotclear,-g^
A^^T^IflnW^S^^ lh *** done wbAt X oould wl4h !t The iD0 * # <*
the whole paragraph is sufficiently plain. The jjB, farther on, is supposed to be for A*
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cM.ni.wBor.il.] THE OPINIONS OF MO Ti. 115
must he himself first do in order to gain this object? If I first address myself to love and
benefit men's parents, will they for that return love and benefit to my parents? or if I first
address myself to hate mon s parents, will they for that return love and benefit to my parents ?
It is clear that I must first address myself to love and benefit men's parents, and they will
return to me love and benefit to my parents. The conclusion is that a filial son has no
alternative.— He must address himself in the first place to love and do good to the parents of
others. If it be supposed that this is an accidental course, to be followed on emergency by
a filial son, and not sufficient to be regarded as a general rule, let us bring it to the test of
what we find in the Books of the ancient kings.— It is said in the Ti Ya,
4 Every word finds its answer ; He threw me a peach ;
Every action its recompense. I returned him a plum.'
These words show that he who loves others will be loved, and that he who hates others
will be hated. How is it that the scholars throughout the kingdom condemn this principle
of universal love, when they hear it ?
Is H that they deem it so difficult as to be impracticable ? But there have been more
difficult things, which yet have been done. For instance, king Ling of Ohing was fond of small
waists. In his time, the officers of Ohing restricted themselves to a handful of rice, till they
required a stick to raise themselves, and in walking had to hold themselves up by the wall.
Now, it is a difficult thing to restrict one's self in food, but they were able to do it, because it
would please king Ling. — It needs not more then a generation to change the manners of the
people, such is their desire to move after the pattern of their superiors.
AffoiHy Kau-eMen, the king of Yuen, was fond of bravery. He spent three years in training
his officers to be brave; and then, not knowing fully whether they were so, he set fire to the
ship where they were, and urged them forward by a drum into the flames. They advanced,
one rank over the bodies of another, till an immense number perished in the water or the
flames ; and it was not till he oeased to beat the drum, that they retired. Those officers of
Yfieh might be pronounced to be full of reverence. To sacrifice one's life in the flames is
a difficult thing, but they were able to do it, because it would please their king. — It needed not
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116 TANG CSCf AND MO Tf. [i
) than a generation to change the manners of the people, suoh if their desire to more after
the pattern of their superiors. Once mors, duke Wan of Twin was fond of garments of ooerse
flax. In his time, the officers of Trin wore wide clothes of that fabric, with lmms* fun, leathern
swordbelts, and ooarse canvas sandals. Thus attired, they went in to the duke's levee, and
went ont and walked through the court. It is a difficult thing to wear such clothes, but
they were able to do it, because it would please duke Wan.— It needs but a gen e ration to
change the manners of the people, such is tHeir desire to more after the pattern of their
superiors.
How, little food, a burning ship, and coarse clothes,— these are among the most difficult
things to endure ; but because the sovereign would be pleased with the enduring them, they
were able la tkom ossm to do it. It needed no more than a generation to change the manners of
the people. Why? Because such is their desire to more after the pattern of their superiors.
And now, as to universal mutual love \ it is an advantageous thing and easily practised,—
beyond all calculation. The only reason why it is not practised is, in my opinion, because
superiors do not take pleasure in it If superiors were to take pleasure in it, stimulating men
to it by rewards and praise, and awing them from opposition to it by punishments and fines,
they would, in my opinion, move to it,— the practice of universal mutual love, and the inter-
change of mutual benefits,— as fire rises upwards, and as water flows downwards :— nothing
would be able to cheek them, litis universal love was the way of the sage kings ; it is the
principle to secure peace for kings, dukes; and great men ; it is the means to secure plenty of
food and clothes for the myriads of the people. The best course for the superior man is to well
undnrstand the principle of universal love, and to exert himself to practise it It requires the
s ove re ign to be gracious, and the minister to be loyal ; the father to be kind, and the
son to bo filial ; the elder brother to be friendly, and the younger to be obedient Therefore
the superior man,— with whom the chief desire is to see gracious sovereigns and loyal
ministers ; kind fathers and filial sons ; friendly elder brothers and obedient younger ones,—
ought to insist on the indispensableness of the practice of universal love. It was the way of
the ssge kings ; it would be the most advantageous thing for the myriads of the people.
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ch m mct.il] THE OPINIONS OF MO T* 117
2. Notwithstanding the mutilations and corruptions in the text
of the preceding Essay, its general scope is clearly discernible, and
we obtain from it a sufficient account of Mo's doctrine on the solgeot
of * Universal Love,' We have now to consider the opposition offered
to this doctrine by Mencius. He was not the first, however, to be
startled and offended by it The Essay shows that it was resented
as an outrage on the system of orthodox belief during all the life-
time of Mo and his immediate disciples. Men of learning did not
cease to be clamorous against it. From the allusions made by
Mencius to its prevalence in his days, it would appear that it had
overcome much of the hostility which it at first encountered. He
stepped forward to do battle with it, and though he had no new
arguments to ply, such was the effect of his onset, that * Universal
Love ' has ever since been considered save by some eccentric thinkers,
as belonging to the limbo of Chinese vanities, among other things
'abortive, monstrous, or unkindly mixed.'
We may approach the question conveniently by observing that
Mo's attempts to defend his principle were in several points far from
the best that could be made. His references to the examples of Ytt,
Tang, and the kings Win and Wft, are of this nature. Those
worthies well performed the work of their generation. They
punished the oppressor! and delivered the oppressed. Earnest
sentiments of justice and benevolence animated their breasts and
directed their course. But they never laid down the doctrine of
' Universal Love/ as the rule for themselves or others.
When he insists, again, that the people might easily be brought
to appreciate and practise his doctrine, if their rulers would only set
them the example, he shows the same overweening idea of the
influence of superiors, and the same ignorance of human nature,
which I have had occasion to point out in both Confucius and
Mencius. His references to duke Wto of Tsin, duke ling of Gh'A,
and KAu-chien of Ytieh, and his argument from what they are said
to have effected, only move us to smile. And when he teaches that
men are to be awed to love one another 'by punishments and jinee,'
we feel that he is not understanding fully what he says nor whereof
he affirms.
Still, he has broadly and distinctly laid it down, that if men
would only universally love one another, the evils which disturb
and embitter human society would disappear. I do not say that he
has taught the duty of universal love, His argument is conducted
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118 YANG CHU AND MO Tl.
on the ground of expediency 1 . Whether he had in his own mind
a truer, nobler foundation for his principle, does not immediately
appear. Be that as it may, his doctrine was that men were to be
exhorted to love one another, — to love one another as themselves.
According to him, ' princes should be as much for the States of
others as for their own. One prince should be for every other as for
himself/ So it ought to be also with the Heads of clans, with
ministers, with parents, and with men generally.
Here it was that Mencius joined issue with him. He affirmed
that * to love all equally did not acknowledge the peculiar affection
due to a parent/ It is to be observed that Mo himself nowhere
says that his principle was that of loving all equally.. His disciples
drew this conclusion from it In the third Book of Mencius s Works,
we find one of them, 1 Chih, contending that the expression in the
ShA-ching, about the ancient kings acting towards the people, ' as if
they were watching over an infant/ sounded to him as if love were
to be without difference of degree, the manifestation of it simply
commencing with our parents s . To this Mencius replied conclusively
by asking, ' Does t really think that a man's affection for the child
of his brother is merely like his affection for the child of his neigh-
bour I 9 With still more force might he have asked, 'Is a man's
affection for his father merely like his affection for the father of his
neighbour V Such a question, and the necessary reply to it* are
implied in his condemnation of Mo's system, as being 'without
father/ that is, denying the peculiar affection due to a father. If
Mo had really maintained that a man's father was to be no more
to him than the father of any other body, or if his system had
necessitated such a consequence, Mencius would only have done his
duty to his country in denouncing him, and exposing the fallacy of
his reasonings. As the case is, he would have done better if he had
shown that no such conclusion necessarily flows from the doctrine
of 'Universal Love, 9 or its preceptive form that we are to love our
neighbour as ourselves.
Of course it belonged to Mo himself to defend his views from the
imputation. But what he has said on the point is not satisfactory.
In reply to the charge that his principle was injurious to filial piety,
he endeavoured to show, that, by acting on it, a man would best
1 Tfcb and sereta! other points are wall put by the Est. Dr. Edkina, in his Bsssy, referred
to on p. 133. Sea Journal of the North-China Branah of the Royal Asiatic Society, No. II,
May, X859. * See Bk. in. Pt L t. 3.
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ch. in. mot. ii.] THE OPINIONS OP MO Tt. 119
secure the happiness of his parents : — as he addressed himself in the
first place to love, and do good to, the parents of others, they would
recompense to him the love of, and good-doing to, his parents. It
might be so, or it might not. The reply exhibits strikingly in what
manner Mo was conducted to the inculcation of universal love, and
that really it had in his mind no deeper basis than its expediency.
This is his weak point; and if Mencius, whose view of the constitution
of human nature, and the binding force of the virtues, apart from
all consideration of consequences, was more comprehensive and
correct than that of Mo, had founded his opposition on this ground,
we could in a measure have sympathised with him. But while Mo
appeared to lose sight of the other sentiments of the human mind
too much, in his exclusive contemplation of the power of love, he
did not doubt but his principle would make sons more filial, and
ministers more devoted, and subjects more loyal. The passage
which I have just referred to, moreover, does not contain the
admission that the love was to be witlwxct any difference of degree.
The fact is, that he hardly seems to have realised the objection with
which Mencius afterwards pressed the advocacy of it by his followers.
If he did do so, he blinked the difficulty, not seeing his way to give
a full and precise reply to it.
This seems to be the exact state of the case between the two
philosophers. Mo stumbled on a truth, which, based on a right
foundation, is one of the noblest which can animate the human
breast, and affords the surest remedy for the ills of society. There
is that in it, however, which is startling, and liable to misrepresenta-
tion and abuse. Mencius saw the difficulty attaching to it, and
unable to sympathise with the generosity of it, set himself to meet
it with a most vehement opposition. Nothing, certainly, could be
more absurd than his classing Tang Chti and Mo Tt together, as
equally the enemies of benevolence and righteousness. When he
tries to ridicule Mo, and talks contemptuously about him, how, if
he could have benefited the kingdom, by toiling till he rubbed off
every hair of his body, he would have done it 1 , — this only raises up
a barrier between himself and us. It reminds us of the hardnese of
nature which I have elsewhere charged against him.
3. Confucius, I think, might have dealt more fairly and generously
with Mo. In writing of him, I called attention to his repeated
1 BJlVH. Pt. I. xxvi.
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120 TANG CHti AND MO Tf.
enunciation of € the golden rule ' in a negative form, — 4 What you
do not wish done to yourself, do not do to others 1 / In one place,
indeed, he rises for a moment to the full apprehension of it, and
recognises the duty of taking the initiative, — of behaving to others
in the first instance as he would that they should behave to him*.
Now, what is this but the practical exercise of the principle of
universal love 1 ' All tilings whatsoever ye would th*t men should
do to you, do ye even so to them :' — -this is simply the manifestation
of the requirement, ' Thou shalt love thy neighbour as thyself/
Confucius might have conceded, therefore, to Mo, that the rale of
conduct which he laid down was the very best that could be
propounded. If be had gone on to remove it from the basis of
expediency, and place it on a better foundation, he would have
done die greatest service to his countrymen, and entitled himself
to a place among the sages of the world.
On this matter I am happy to find myself in agreement with the
'Prince of literature,' Han Ytt 8 . 'Our literati/ says he, 'find fault
with Mo because of what he has said on " The Estimation to be
attached to Concord 4 /' on" Universal Love/ 9 cm " The Estimation to
be given to Men of Worth 1 ," on " The Acknowledging of Spiritual
Beings 9 / 9 and on " The A we in which Confucius stood of Great Men,
1 VoL i. prolog, p. 109. • See prolog, on the 'Doctrine of the Mean,' pp. 48, 49, voL i.
• 8eetheWork«of Hjui Wln-kun^ ^ -^^^^-^ jgj.
* This is the title of one of no's Essays, the jjjj ||, forming the third Book of hk Works.
Generalising after his fashion, he tneee ell evil* up to e went of eonoord, or agreement of
opinion; end goes on to assert that the sovereign must he reoognised ae the 'Infallible Heed,*
to lay down the rule of truth aiidrigH
*%L fff jH^ Hf jfl *£l f iymu * **** sovereign approves, aU mnet approve ; what the
sovereign condemns, all most condemn.' It is an ifngn*™*** utterance ; and taken absolutely,
apart from it* oonnexfam, may be repreeented veiy much to Mo's disadvantage. See 'Supple-
mental Obeervatlons on the Four Books,' on Meneius, Book L art Ux. The eoineidenee
be tween this sajing and the language of Hoboes is remarkable, *— 1 Quod legislator praeeeperit,
id pro bono, quod vetuerit, Id pro male habendum esse.' (p§ Ctoe, cap. xii x.)
• This is another of Mo's pieces,— jjjjf V, the seeond Book of his Works. He finds a
cure for the ills of the nation in princes' honouring and employing only men of worth, without
paying regard to their relatives. This is oontrary to the third of Oonfueius's nine standard
rules for the government of the nation, est forth in his conversation with duke Ai, as related
tain* 'Doctrine of the Mean,' eh. xx. But Ho would only disoountenanee aejxXfcw, where it
ought to be dkc o nntenaneed.
* This is found in the eighth Book of Mo. The first and seeond parts of the essay, however,
are unfortunately lost In the third he tells several queer ghost stories, and adduces other
proofs, to show the resl existence of spiritual beings, and that they take account of men's
actions to reward or to punish them. He found another p*i^*ti for the ills of the UngfliHW
in this truth, wu doctrine *»«">, »^w», *■ *»«m ** **^ ttm^pi^nf. with Oonfncius'i reply to
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m.m. mcr.u.] THE OPINIONS OF MO it 121
and, when he resided in any State, did blame its Great Officers 1 *
But when the Ch'un Ch'iA finds fault with arrogant ministers, is not
this attaohing a similar value to oonoord t When Oonfaoius speaks
of " overflowing in love to all, and cultivating the friendship of the
good," and of how " the extensive conferring of benefits constitutes
a sage," does he not teaoh universal love 1 When he advises "the
esteem of the worthy ;" when he arranged his disciples into "the
four classes," so stimulating and commending them ; when he says
that " the superior man dislikes the thought of his name not being
mentioned after death : " — does not this show the estimation he
gave to men of worth? When "he sacrificed as if the spiritual
beings were present," -and condemned "those who sacrificed as if
they were not really sacrificing*;" when he said, " When I sacrifice,
I shall receive blessing:" — was not this acknowledging spiritual
beings t The literati and Mo equally approve of Tio and Shun,
and equally oondemn Ghieh and ChAu; they equally teach the
cultivation of the person, and the rectifying of the heart, reaching
on to the good government of the nation, with all its States and
Families : — why should they be so hostile to each other f In my
opinion, die discussions which we hear are the work of their
followers, vaunting cm each tide the sayings of their Teacher ; there
is no such contrariety between the real doctrines of the two
Teachers* Confucius would have made use of Mo's views ; and
Mo would have made use of those of Confucius. If they would
not have made use of each other's sentiments,, they could not have
been K*ung and Mo/
4. It seems proper, in closing this discussion of Mo's views, to
notice the manner in which the subject of ' universal love* appears
in Christianity. Its whole law is comprehended in the one word —
Love ; but how wide is the scope of the term oompared with all
which it ever entered into the mind of Chinese sage or philosopher
to conceive I
Jan CaYlh, amlaata, VL sk, that wbdoai nonriati in isapaatinf apliitnal baiaga, but at ins
ium tima kaaplnf aloof from thorn. Bo* as bstwaan Oonfaofot and Mo, on this point wo
wsaridaamaiasharwithtfelattar. Ha holda an iniportaut troth, nina^
tha aaga woaid atom to ba mpHaal.
* Han a*oia»aajiafaajrt»ia* on Uria point Thoanthor of 'Sogpkaaantal Obwrmtfo— '
iaoajMlfcraflant.
• Han ia hai* «*** AnaW^a, HLxit % ff ^ f? £ & 7 £> i* 1 * «»
poinla and i nterpr et s after a way of nia own. Ha doe* not road &£ but AL in the aanaa of
£t> 'toajeantte,' 'to approve ofc*
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122 YANG CHfi AND MO Tf. [r
It is most authoritative where the teachers of China are altogether
silent, and commands : — ' Thou shalt love the Lord, thy God, with
all thy heart, and with all thy soul, and with all thy strength,
and with all thy mind/ For the Divine Being Christianity
thus demands from all men supreme love ; — the love of all that is
majestic, awing the soul ; the love of all that is beautiful, wooing
the heart ; the love of all that is good, possessing and mastering
the entire nature. Such a love, existing, would necessitate obedience
to every law, natural or revealed. Christianity, however, goes on
to specify the duties which every man owes, as the complement of
love to God, to his fellow-men : — ' Owe no man anything, but to
love one another, for he that loveth another hath fulfilled the law.
For this— " Thou shalt not commit adultery," " Thou shalt not kill,' 9
41 Thou shalt not steal/ 9 " Thou shalt not bear false witness," " Thou
shalt not covet;" and if there be any other commandment: — the
whole is briefly comprehended in this saying, " Thou sHalt love thy
neighbour as thyself/' ' This commandment is ' like to ' the other,
differing from it only in not requiring the supreme love which is
due to God alone. The rule which it prescribes, — such love to
others as we feel for ourselves, — is much more definitely and intel-
ligibly expressed than anything we find in Mo, and is not liable to
the cavils with which his doctrine was assailed. Such a love to
men, existing, would necessitate the performance of every relative
and social duty ; we could not help doing to others as we would
that they should do to us.
Mo's universal love was to find its scope and consummation in
the good government of China. He had not the idea of man as
man, any more than Confucius or Mencius. How can that idea be
fully realised, indeed, where there is not the right knowledge of one
living and true God, the creator and common parent of all ? The
love which Christianity inculcates is a law of humanity ; paramount
to all selfish, personal feelings; paramount to all relative, local,
national attachments ; paramount to all distinctions of race or of
religion. Apprehended in the spirit of Christ, it will go forth even
to the love of enemies ; it will energize in a determination to be
always increasing the sum of others' happiness, limited only by the
means of doing so.
But I stop. These prolegomena are not the place for disquisition ;
but I deemed it right to say thus much here of that true, universal
love, which at once gives glory to God and effects peace on earth.
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, it.] WOBKS CONSULTED. 128
CHAPTER IV.
WOBKS WHICH HAVE BEEN CONSULTED IN THE
PREPARATION OF THIS VOLUME.
The Works which have been consulted are mostly the same as
those used in the preparation of the first volume, of which a list is
there given. I have only to add to that : —
L— Of OHDTB8S WOEK0.
ft -^-h3L% g — %< The Philosopher Mo, in fifteen Books,
with one Book on the Titles of his Essays/ Thi* Work was edited
and annotated in the forty-eighth year of Ch'ien-lung (a. d. i 784), by
PI Ytian (J|| ifc), lieutenant-governor of Shen-hdL From the notes
appended to Mb's Essay on « Universal Love "in the last chapter, it
will be seen that the task of editing has been very imperfectly
executed* I suppose it is vain to express a wish that some foreign
scholar would take it in hand.
3l©^»#I» II 111*^*^ •The Collected
Writings of Han Ch'ang-11, with the Verbal and Critical Notes of
five hundred Scholars. 9 Ch'ang-lt is a local designation for Han
Ytt, styled TAi-cbih (jg, £), and canonised as Wftn-kung (£ £t\
or - Prince of Literature/ I have said, p. 1 2, that he was a scholar
of the eighth century, but he extended on into the ninth, dying
A.D. 824. He stands out as perhaps the most distinguished scholar
of the long space between the Han and Sung dynasties. The
edition of his Works which I have, with such a collation of com-
mentators, was first published by a Hstt Tflo-chl Oft $t ;&)> ia the
twenty-eighth year of Ch'ien-lung (a.d. 1761).
TL—Q1 TEAU8LAT1058 AND OTHJE WOEK*.
Mkno Tseu, vel Menctum, inter Sinenses Philosophos, Ingenio*
Doctaina, Nominisque Claritate, Confucio pboximum, edidit, Latina
interpretatione, ad interpretattonem Tartaricam utramque recensita,
instruxit, et perpetuo oommentario, e Sinkas deprompto, illustravit
Stanislaus Julien. Paris, 1 824-1 829.
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THE WORKS OF MENCIUS.
BOOK I.
KING HtTI OF LIANG. PART I.
# a * _. _
Chapter I. i. Mencius went to see king HAi of Liang.
2. The king said, 'Venerable sir, since von have not counted
it far to come here; a distance of a thousand It, may I presume that
rided with counsels to profit my kingdom?
youareprovic
Tknaori
c— jfc-^, 'Thephikeo-
The Work thus simply bears the
t or se*n*nie rather, of him whoss confer*
m nd opinion* II KbA^flftd is said to
On the use of «^, after the
me* ifcfti -3F» were cosnbined by the Bomish
sMartonarlsa, and latmin»d into Monciue, which
It la well to adept throughout the trenaUttoo,
and thereby avoid the constant repetition of
the word 'ntffteonher,' King not being die*
tfnyrt aho d, Mkn & (Ooiifttete), by the
J^t 'King H« of lien* in chapters and ton*
teneea, FartL* Like the Book* of the Con-
facmn analec t s, those of this Work are h ead ed
by two or three ehexaetom at or near their eom-
nnm o ome nt . Bach Book ia divided into two
porta, called fc ^'Upper and Lower/ This
a mii g fanant waan^^abyOhioOn^^a^
oeeholerof the oejrtern Hen ofriiaety (died A»n.
sm), by whom the chapters and a an t on eoa were
also divided, and tha S'ftLb Mtt T
remain to tno wwanlday, a nMmorial of hla
WHICH OAJT MASK A
i. ' King Hui of Liang/
—In tno timo of Oonfuoina, Tain (&^\ waa one
of the great States of the nation, but 4e power
of it waa usurped by ate great fipnilies. By
B.C. 45% three of thoae were abaorbed by the
other three, via. Wei, Ghao, and Han (WJL jig,
and te\ which continued to eneioaehontne
email remaining power of their prince, until at
laet they extinguished the ruling house, and
divided the whole territory among themselves.
Ihe eovereign Wei Lien (j£ jftfy in his 83rd
year, n.0. 40% conferred on the chief of each
minUythetittooflCarnnia^). Wei,oelled
likewise, from the name of -its capital, Liang,
occupied the south-eastern part oflshvHan and
Ohio lying to the west and north-west of it.
The Liang, where Meneias visited king Hoi, ia
said to hare been in the present department of
nVai-fcng. Hoi, 'The Kindly/ ia the poathu-
mons epithet of the king, whose name waa Yung
(jj/fy TketitU of *^ had been usurped by
Ting, at some time before Mencius first vlaitod
him, which, it ia said, he did in the 35th year
of his government, b. a 336 Meneias Tisited
him on invitation, it must be supposed, end the
*^MrWR&JL ••Meneiuswa.
a native of Tain (Jgf), in La, the name of
wUch is atmretaiiied in U*T^ district of U*
department of Yen-chau (^ j|||), in Shan-
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THE WORKS OF MBNCIUS.
[»K. I.
3. Mencius replied, * Why must your Majesty use that word
4f profit !" What I am provided with, are counsels to benevolence
and righteousness, and tnese are my only topics.
4. 'If your Majesty sajr, " What is to be done to profit my king-
dom?" the great offioere will say," What is to be done to profit our
families V and the inferior officers and the common people will say,
" What is to be done to profit our persons 1" Superiors and inferiors
will try to snatch this profit the one from the other, and the kingdom
will be endangered, in the kingdom of ten thousand chariots, the
murderer of his sovereign shall be the chief cf& family of a thousand
chariots. In a kingdom of a thousand chariots, the murderer of
his prince shall be the chief of a family of a hundred chariots. > To
have a thousand in ten thousand, and a hundred in a thousand,
cannot be said not to be a laige allotment, but if righteousness be
put last, and profit be put first, they will not be satisfied without
snatching all.
But this is toe nrJetehed. Waft* Yin-ohBi
incline* to consider 3k as far the meet ami
merefy a helping peitiele; osfinia fly does ho re-
gard it oooiior jCla an ialitiasnaWe <
Ob—rv the for— of jfff, dtU— ttty andt
tivelyjrttis* the question. e,£k--m
the answer of an inferior, needlbem ;
to the king. £J It 'to say,' fbllowod direotty
by ti* words spoken. It is net 'to speak o£'
to the prlnem»~'Yoa eta Ifto other oelulsjs,' rrrto ^* m ..v ™— *--**-*•- w., j.. ■
fto. 1fcen,wlmn Menoim\mi**.&
^^£^tlieymytlmtherefemtoYto» pv*oee to oonTeres only of £end £. 4.
Shun, ft*, at bio models :— «!, life thorn,' fte. ^--hem -]}(,<*» take.' £ fgy
long. The king, in
tho "
otyHoalk
n»
> froni Thin to Liang a
ItudinViifttomywhatwastne<
oftheanetentft. JUpieeentitfcalifttMmore
than one-third of an Relish mile. Thelfc,
omo diffloulty.— With refer-
i to whet is it spoken f Some oompere the
^...J^with^;^;^,Analeote,LL
Others any thai the king refers to the many
oeholare who at the time made it their bnsineas
to wander from oonntry to country, ae advisers
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THE WORKS OF MKNCIU8.
127
*I*li"t : iif
5. * There never has been a benevolent man who neglected his
parents. There never has been a righteous man who made his
sovereign an after consideration.
6. * Let your Majesty also say, " Benevolence and righteousness,
and let these be your only themes." Why must you use that
word— u profit V
Chap. IL i. Mencius, another day, saw king HAi of Liang.
The king went and stood vritk him by a pond, and, looking round at
the large geese and deer, said, ' Do wise and good princes also find
pleasure in these things V
2+ Mencius replied* ' Being wise and good, they have pleasure in.
these things. If they are not wise and good, though they have I
these things, they do not find pleasure.
to take ;* Lo. superiors from inferiors, and in-
feriors from s up eri or s. 5fiTJ In 4th tone, <a
carriage or chariot.' The sovereign's domain, •«
1,000 A eo^iare, produced 10,000 war chariots.
▲ kingdom producing 1,000 chariots was thai
0/ a J*s or marquis. He is here called |[f^fi[
;£ £, *** or ^ $ £#, b~».
tl* sovereign has Jost bean denominated by that
VLxx. 3. 11m {^ end 9| here
to foanH from the sovereign's example.
8. MuiMmMvnuuMmtBKsmYiMAMuta
Taunt out osxx ax happy who
3Ejll>-
kiaf stood?* and the meaning is not that
tea found him by the pond. The king
eeeme to hare received him graciously, and to
hare led him into the park. -Jfe jfg J;,—
compere Analects, VI. vii, hot tor which passage
I should translate here — 'over a pondy l.e. in
acme building over the water, auch ae is still
▼cry common in China. jA means 'large
geese, ' and JK is the name for a large kind of
deer, hot they are Joined here, as adjectives, to
' worthy princes. 9 It does not refer to Xenefos,
as some make it out The reply makes this
plain. The king's inquiry is prompted by a
sodden dissatisfection with himeslf, for being
occnpied so much with such material gratifica-
tions, and -'Amid all their cares of govern-
ment do these pleasure* find a place with
sood princes?' 3. See the Shih-ching, m. i.
Ode'VTILct. i,a. The ode tells how his people
delighted in king Wan. For |£ the Shih-
ching reads •• ^ is read wA, an interjec*
tk>n. ^ ^^^ inferring to king Win, but
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THE WORKS OF MENCIU8.
[BK. I.
3. «It is said in tbe Book of Poetry,
" He measured out and commenced his marvellous tower ;
He measured it out and planned it
The people addressed themselves to it,
And in less than a day completed it.
When he measured and began it, he said to them — Be not so
earnest:
But the multitudes came as if they had been his children.
The king was in his marvellous park;
The does reposed about,
The does so sleek and fat :
And tbe white birds sbone glistening.
Tho king was by his marvellous pond ;
How full was it of fishes leaping about !"
• King Wftn used the strength of the people to make his tower
and his pond, and yet the people rejoiced to do the work, calling
the tower " the marvellous tower* calling the pond " the marvellous
pond/* and rejoicing that he had his Targe deer, his fishes, and
turtles. The ancients caused the people to have pleasure as wall
as themselves, and therefore they coula enjoy it.
4. ' In the Declaration of Tang it is said, "0 sun, when wilt thou
pot generally. 4- 8eetheSh«-ehing,IV.Bk.I.
L 3;— Tang* announcement of hi» reasons for
proceeding against the tyrant Chletu The
words quoted are those of tiie people. Chteh
had pointed to the son, aaying thai, as enrol/
as the sun was in heaven, so Arm was he on his
throne. The people took op his words, and
pointing to the son, thns expres s e d their h at red
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FT. I. CH. III.]
THE WORKS OF MENCIUS.
129
mtazmm m&,wm>m
zmm^nn^m mm
expire ? We will die together with thee." The people wished for
Cnieh's death, though they should die with him. Although he had
towers, ponds, birds, and animals, how could he have pleasure alone!'
Chap. III. i. King HAi of Liang said, 'Small as my virtue
is, in the government of my kingdom, I do indeed exert my mind
to the utmost If the year be bad on the inside of the river,
I remove as many of the people as I can to the east of the river,
and convey grain to the country in the inside. When the year is
bad on the east of the river, I act on the same plan. On examining
the government of the neighbouring 'kingdoms, I do not find that
there is any prince who exerts his mind as I do. And yet the
people of the neighbouring kingdoms do not decrease, nor do my
people increase. Mow is this V
2. Mencius replied, ' Your Majesty is fond of war ; — let me take
of the tyrant, preferring dee th with him to life princes in tpeaking to their people, - jj[ fjll
£\ % the man of small virtue.' I shell
hereafter simply render it by 'I.' Liang wai
on the tooth of the river, i.e. the Ho, or Yellow
river, bat portion* of the Wei territory lay on
the other side, or north of the river. This was
celled the inside of the river, beeanse the
aneient royal capitals had mostly been there,
in the provinee of Chi ( JS Ml \ compre-
hending the present Shan-hst ; and the country
north of the Ho, looked at from them, was of
course 'within,; or on this side of it |j|>—
now used commonly for millet and maiae, bnt
here for grain generally. J|J A^ f J|J ^L \
literally,' add few, add many/ To explain the
jty||, it is said the expressions-^ £\4?>
under him. ^-^; ^isread so; ^S 9 in
ctb tone. Chao Oh'l fives quite snotherturn
to the qnota ion, inaking the words an address
of the people to Tang s— ' This day he (Chieh)
must die. We will go with vou to kill him/
Ghfl Hst's view is to be preferred. I do not
think that the last two clauses are to be under*
stood generally >-< When the people wish to
die with a prince,' Ac They must specially
refer to Chieh.
a Haw Mxasvro am of lrri na Thx
n nxat rap toirLni or botax. oovxavMmrr must ax
FAUHIUU.T am> or. nan araar OAxnan our.
k. The combination of particles— J|If ^
—gives emphasis to the king's profession of
hJeevmdevotednesttohfcldngdosa.
was the designation of
ivmwuu w
usedbythe
YOL. IX
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180
THE WORKS OF MENCIU8.
[BK. I.
% H M ^ 1to lL& Wq m
UJ^|?a^if f twit
# j# & ** jui 3; fUl w
An illustration from war. — The soldiers move forward to the sound
of the drums ; and after their weapons hare been crossed on one Me
they throw away their coats of mail, trail their arms behind them,
and run. Some run a hundred paoes and stop; some run fifty paces
and stop. What would you think if those who run fifty paoes were
to laugh at those who run a hundred paoes V The king said, 'They
should not do so. Though they did not run a hundred paces, yet
they also ran away/ 'Since your Majesty knows tins/ replied
Menoius, 'you need not hope that your people will beoome more
numerous than those of the neighbouring kingdoms.
f. 'If the seasons of husbandry be not interfered with, the grain
be more than can be eaten. If close nets are not allowed to
enter the pools and ponds, the fishes and turtles will be more than
can be consumed. If the axes and Trills enter the hills and forests
only at the proper time, the wood will be more than can be used.
^^ ^><not fewer, nor Urgw, than they not imnerattfe-'do not.' The int
MM,.***.*- * *$£-«*•
•SIMS theseund of the dram. !"$£;£»
ttr is need as a Tern, and £ rates to j|£
Jr, or soldiers. It was the rale of war to
advenes at the sound of the drum, and rotroat
at tlie sound of the gong. fejf£faf-
Uteralty, 'this am*/ to. the ntypeees/^wae
tunninf away.' * Here we here an outline
of the tot principles of royal government, in
contrast wish the sweenies on whieh the king
plumes himself in the let par. The ^C hi
not imperative- 4 do not. 9
of the various sentences i
there was the sowing ; in
; and in autumn, the
£3£
In
Vthe
and works of husbandry
from whieh the people might not he oalled oK
tfk f ist tone. The dictionary erplains it bjr
'to bear/ 'to be adequate**' &>|^pfj$
^t-< there is no sating>powor
eat the grain.' jft£, here read tea,
meshed.' Thoinoahesof a net were
r*qaii^tobe*use,ofthesimof Jbur
Feopkmie^tonljae^iihaleotlong. |1|-
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FT. !• CM. UU]
THJI WORKS OF MBNCIU8.
18t
gift*
^ sk w R
5E 31 & .
»ft£#JII
When the grain and fish and turtles are more than can be eaten,
and there is more wood than can be used, this enables the people to
nourish their living and mourn for their dead, without any feeling
ajgainst any. This condition, in which the people nourish their
bring and bury their dead without any feeling against any, is the
first step of royal government.
4* ' Let mulberry trees be planted about the homesteads with
their five mdu, and persona of fifty years may be clothed with silk.
In keeping fowls, pigs> dogs, and swine, let not their times of
breeding be neglected, and persons of seventy years may eat flesh.
Let there not be taken away the time that is proper for the cultiva-
tion of the form with its hundred tndu, and the family of several
mouths that is supported by it shall not suffer from hunger. Let
careful attention be paid to education in schools, inculcating in it
especially the filial and fraternal duties, and grey-haired men will
wooia d bflh. ;tfc-foraat»inti»»laina. Tha onbrof n«0aquaianaaa%ar laoaafnaia
fen* towotkUU»foi*at»wa«,aftoording to «d a^J^y tt w^ wjA «jjlkr, i«o
CtoHaf,nta»antan^whanba_m^
titatraasmrtnoTaarwaaatoppad. Artintto
Cfcto-n, wa Sad Tarioma rim about cutting
downtoaia,-4b*atoata*aaatb<rfta*bU],fbr
inatanaa, in midwintar, tnoaa am tha north, in
amouna*,**, whiam may ba allmdad to. jfc
{£ I n«*a tmnalaftad, <wklMttt any failing
afalaata«y/a^naarbatof^iritT1ytntoiHie<t
4* Tha aaaiiirprlariilH whieh oomploto royal
go taiamaiii We aan hardly tramlaU jjjX
*7<amaafVitaona1am^atpiaoautatlaaat,
man. Tha
aiieiantthaory for allotting tha land waa to neurit
" ~* of ooaaanstha mtfriln
it off in a%naiaa (
baing aaUadtha^ Q].o*<fOTafnn^tnalaV
Tb«<^oraifkawaiaa«i(a«4toa%bihtttbaad-
manandtbalrS M atka J wboaaWfaia<iihaiMaW
Uomald in ooMamTBsft from thai twantyaiam
wot* onto*; and, in portion! of two-and-a-half
ma*, aaaifnad to tha mimata to boild am, una
bad alao tha tamo amount of grand in thoftr
orTlllaaM. making flTOiJa in attmrtnair
k Andtona?ar
tho ground all tegrowinf
grain, tboy waia raouirad to plant mnlbarry
K 2
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THE WORKS OF MKNCIU8.
[u. I.
]S If tfe !& 3& W
not be seen upon the roads, carrying burdens on their backs or on
their heads. It never has been that the ruler of a State, where such
results were seen, — persons of seventy wearing silk and eating flesh,
and the black-haired people suffering neither from hunger nor
oold, — did not attain to tne royal dignity.
5. ' Tour dogs and swine eat the rood of men, and you do not
make any restrictive arrangements. There are people dying from
famine on the roads, and you do not issue tne stores of your
granaries for them. When people die, you say> " It is not owing
to me ; it is owing to the year." In what does this differ from
stabbing a man and killing nira, and then saying^-" It was not I;
it was the weapon?" Let your Majesty cease to lay the blame on the
year, and instantly from all the nation the people will come to you/
Chap, IV. 1. King Hfti of Iiang said, 'I wish quietly to
receive your instructions. 9
tract about their honeee, te the nourishment sovereign/' 5. M o nofas now boldly applies the
of silkworms. ffefljUayouiigpig) jft(tho •*»<*, ** g—Mt homo Me nmKa nyon tne
graln-md, or odible dog) $$ (the tow) £ "** fc ^3>~** ""** ^ * ***
*,-lHerallj, <as to tbo nourishing of the *"* «** *"** W"^ <io ** ato *'' °°
*"V** gfrD;>^^gronndwmP^^#W*^
dlMii^W>^toth^W^^4>^m^lhnn f «•» •**•» ••aord.witfi the views of moot of
and inferior, feeding a varying number of
moatha. To thia the eipfesnta alludes. Jj[
tfi See on Bk. m. Ft L iiL ia J£, 4th
tone, 'to oome to reign, 9 f »o become regnant
4, ▲<
Tarn apctal, nrwniAitnino— itn>
muiuirran or snm life's own eoramr-
i. 4&, 'quietly,' Le. atneereljr and
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PT. I. CH. IT.]
THE WORKS- OF MRNCIUS.
188
2. Menoius replied, 'Is there any difference between killing
a man with a stick and with a sword !' The ting said, 'There is
no diflerence,'
3. ' Is there any difference between doing it with a sword and with
A* *tyb of government V ' There is no difference/ was the reply.
4. Menetue then said, * In your kitchen there is fat meat; in your
stables there are fat horses. But your people have the look of
hanger, and on the wilds there are those who have died of famine.
This is leading on beasts to devour men.
5. 'Beasts devour one another, and men hate them for doing as.
When a prince, being the parent of his people, administers his
gover n ment so as to be chargeable with leading on beasts to devour
men, where is bis parental relation to the people! 9
6. Chung-nl said, 'Was he not without posterity who first
made wooden images to bury vriih the dead? So he eaid f because
withontoonstraint " i* •*"#££ Aft jSh
-literally, 'Is
/si* different? 4. ^9^
outrides town were tfc»^(c^),«*<^
withevt bvtidinge; outside lbs ***** were the
4jfc (m6) r pM k n gr e e n es ; sad outside the mm
were the j^fe*), Mflifc 5. H has the few
of'andyeVLs* though they are bearfe. 80
that a 'how much more' is carried onJba effect,
tother*etoftheper*«nph. ^|f^,-
jg£ 4* tone, the Yerh. cjg $E»HB»
xst tone,a<jb|'. 'Bain? the parent of the
people/ La. this ia his obsignation, and whs*
ha ought to be. 6. £fi>— 4n ancient times,
bundles of straw ware made, to represent men
imperfectly, called jB fl£, and esrried to the
grave, and buried with the deed, as attendants
upon them. In middm antiquity* Lc. after the
rise of the Chin dynasty, Jbr those bandies of
straw, wooden figures of men were used, having
springe in them, by whioh they oould move.
Hence they were oalled BBl as if 4fi~IB*
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184
THE WORKS OF MmVQIUB.
(•K.I.
S'S 1 Inl
that man made the semblanoes of men, and used them for that
pwrpo$e ; — what shall be thought of him who censes his people to
die of hanger!'
Chap. V. i. King HAi of Iiang said, 'There was not in the
nation a stronger State than Tsin, as yon, renerable Sir, know.
But since it descended to me, on the east we hare been defeated by
Gh't, and then my eldest son perished ; on the west we have lost
seven hundred It of territory to Oh'in ; and on the south we have
sustained disgrace at the hands of OVA. I hare brought shame on
my departed predecessors, and wish on their account to wipe it away,
once for alL What course is to be pursued to accomplish this V
2. Menoius replied, • With a territory which is only a hundred U
square, it is possible to attain to the royal dignity.
Bymadby,emmotao
»mrmimftwitatao6M(waloa
WMmamSbotof thfe
W1»rmadodthoia*»iitormmmtaomKt ^£
and partly ma osmlmnimtioa-tioimf. jjjj|. ard
toffto,«te»j«oj. iff ^ ^Bf U by tomo tmkon
mm~'wamt w«okl W (rim. Confnoram) amvo
tfcmghV Act I pfcr mlda* il mm in the
trmiMlaHon. fao JUrignitkwi of Coaraofoa by
Cmmw wi to to boobomrrod. SooDootrmoof tho
Moma,ii.i.
0. How a mum mat marr tak* mATimrAOTiov
IW IMM WHICH Mm HAS IWtAIlP. THAT
abotb am mvmnm. x. After the partition of
tao SUte of Ma by tao taroo fumittos of Woi,
Ohmo, mad Hmn(nom%oamaa)ytaoywero known
mm timtaroollaa, bat kinfBai woold aoromom
to approprimt* to him own prindpolity tho ammo
of thowaoloStoto* no doom no4t nowovor* xmnr
tethoa«romfthofltob«to«itep*i«ttoa,t*it
him two mtodooMOoroin tamSmtoof Wot
It wmm in tao thirftlmta yomr of aim roiga, mad
n.cnjftjtnmm tarn dote* wmm moot rod from Chi,
almooawtmoawmmt " " ~
Tamt from Gala wmm in tarn yomr
a,a 9^ wama tlio oU omaltml of tao Stmto i
amdtobmi
from Ca*m
m a m rwrnrdm pomoi nod to mo moarod
MnoMNiB €s Mramcy* um cumnoo
temoTorbo
townmord
■J, j|, mad M*»» ** •»•* *° ** Jot
^oomaeammW. f&A^frJ^ *•?»•
trmnmlmtod-- < ImmmmlimaMdoftliomdSmm # 'bat
moot oommoamtoxm mmko ^ rote to yhh^t
Haf 1 prodoommotm waoa Tmta wmm mtroag ; mm la
thotrmaolmtioa. Tho am loteonn taoymte
gtoto^^,mmiiotmidfonormllyof'1te
domd,'— thorn who amd dlod ia tao yaHoo* wmm.
TaimTiowio oa tao waolo promrmblo to tao
othor, mad it gftvom m motor matomdoat te tao
^ to rfB<T* — '■•ymmmblowjonofromi
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THS W0BKS Ol 1 MJNOUS.
136
^5T
It IT
lis
3. *If your Majesty will tndeod dispense a benevolent govern-
ment to the people, being sparing in the use of punishments and
fines, and making the taxes and levies light, so causing that the
fields shall be ploughed deep, and the weeding of them be carefully
attended to, and that the strong-bodied, during their days of leisure,
shall cultivate their filial piety, fraternal respectfulness, sincerity,
and truthfulness, serving hereby, at home, their fathers and elder
brothers, and, abroad, their elders and superiors, — you will then
have a people who can be employed, with sticks which they have
I»roare4 to oppc^ the strong mail and sharp weapons of the troops
of Cttinand Ch'ti.
4. 'The ruler$ of those Stat* rob their people of their time, so
that they cannot plough and weed their fields, in order to support
a. Saa Part life i;buti*i
naaamaiy to taka tha "jj in thk and aimilar
aaaaa aa in tha tnmriaHon. Tbataiaapanaaat
^ :~« with territory, whiahia/ke. Thi. to
tha lapiy *> thaMntfawiah for aounaal to wipa
•way hia diagntoaa. Ha may not only aranf*
■hwailf an Chi, Chin, and Ok% hoi ha may
make bimaalf ahftaf of thawhola nation. How,
Utb>wm in tha naxt paragraph, fr -jjf ^fl)
flf, j$ $$ $fe •» tha two groat ammanm
oTp an arala nt gorarnmant, out of whiah grow
thaatharlhtninaaatiad. ftUg oanhaidly
ba asperated. Tha dlationary aaya that Jfj) k
thaganaxml namoofj^. If wa make a die-
tlnetion, it moat ba aa in tha translation; jB
U tha i*demp4ion.fii» for certain crime*.' So
jBj£ ££ to g mhar taptaaant all taxee, Great
d llUn anam of opinion obtain aa to tha aignhV
» of the individual torma. Soma maka ^
to ba tha proportion of lha land-pflodnaa paid
to tha gorarnmant, and j^aU other eontrib*»
tione. Byron* this explanation iajaat lamaad.
▲ third party maker |J to ba tha tax of pre-
6W, and jffi the graduated tOtmUm thaiaot
Ilia laet view eulm the oonnexion hare. A,
read ^ the 3rd tone, ->/£. £t%,-*t»,
a man ia aaid to ba Jjjfc. Tcanelatofa have
rendered H haia by * tha young,' bat tha mean-
ing»theatron*M*H--thoeawho aanld ba
employe d to taka tha Said againat tha enemy,
W^fedomnat a p p eajtoba^ < youaanmaha
or omploy,' but to ba peeafta with apaaial refer*
anoa to tha *jjfc ^ above, .jjf, reed at*e>
^^^toatrflL^^toMaita'—haia-'tooppaaa.'
4-^,'ttay'or«Uioaa, , ia.thafula»ofOhHn
andCh'ft. ^thaathtone. Itiaaotonadin
tha aaat of ehildren aupportine; thair parenta,
and iiiierion their aupertora. Sea in Analeeta,
II. vit 5. ^fct tha and tone, hera-Jty.
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THE WORKS OF MJBNCIUS.
[SK.1.
£ 4 £ £ lt * JL # ft 81 #
■zm
B k a — % M A Hoftk& &
their parents. Their parents suffer from cold and hunger. Brothers,
wives, and children are separated and scattered abroad.
5. ' Those rulers, as «f were, drive their people into pit-falls, or
drown them. Your Majesty will go to punish them. In such
a case, who will oppose your Majesty!
6. ' In accordance with this is tne saying, — " The benevolent has
no enemy.' 9 I beg your Majesty not to doubt what I say. 9
Chap. VI. 1. Mencius went to see the king Hsang of Liang.
2. On coming out from the interview, he said to some persona,
1 When I looked at him from a distance, he did not appear like
a sovereign ; when I drew near to him, I saw nothing venerable about
him. Abruptly he asked me, "How can the kingdom be settled!"
I replied, " It will be settled by being united under one sway."
3. 4 "Whocansouniteit?*
4. ' I replied, " He who has no pleasure in killing men can so
unite it"
5. 4W Who can give it to him?"
6. ' I replied, " All the people of the nation will unanimously
6. ££, not 'therefore ;' it may indicate a aV»
cVolfo* from what precede*, or be simply an
illustration of it fa £g|, < Do not doubt.' It
is strange that Julion. in his generally aoeurato
Torsion, should translate this by *m amcUri*.'
Hesitancy would, indeed, be an efleet of doubt-
ing Meneius's words, not the prorerb just
quoted, but specially the affirmation in par. a.
But the words may not be so rendered.
6. DiaAPFODratKBT or M snores wick not urn
Hscavo. Br whom nta toss vanov mat m
uimo vara, oas swat* i. On the death of
king Holy he was suc cee d ed by his eon A
(|p\ called here by his honorary epithet,
Htiang, « 'The land-enlarger and yirtuoua.*
The mterriew here lecordedeeemetohaTs taken
place immediately after Ho's accession, and
Mencius, it is said, was so disappointed by II
that he soon left the country, a. S* the 4th
tone. IfceX probably refera to some friends
of the philosopher, and is not to be taken |
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THE WORKS OF MKNCIU8.
137
3E
ffc & m
mmm
A ifc
% A
A7»
^#.«»^*
give it to him. Does your Majesty understand the way of the
crowing grain? During the seventh and eighth months, when
drought prevails, the plants become dry. Then the clouds collect
densely iu the heavens, they send down torrents of rain, and the
grain erects itself, as if by a shoot. When it does so, who can keep it
back! Now among the shepherds of men throughout the nation,
there is not one who does not find pleasure in killing men. If there
were one who did not find pleasure in killing men, all the people in
the nation would look towards him with outstretched necks. Such
being indeed the case, the people would flock to him, as water flows
downwards with a rash, which no one can repress/' '
Chap. VII. i. The king Hsttan of Chi asked, saying, "May
ally, ^g, reads/*. ^£ jjfjj,— compare ^
fjf,An»lMfc,XI.xx*r.4. Ongg;g%|ft;^,
compare Analects, XIX ix. dhsVcn'S makes
jjjf-f — m-atwm be settled by him who
make* benevolent government his one object.'
Bat this is surelygoing beyond the text 5. The
fBL is hers explained, by Gnu Hat and others,
as equivalent to SB, founding, nodoubi, on the
^Ig^intheend. ButinBk.V. PtLr,
we hate a plain instanee of jjjL need in con-
nexion with the bestowment of the throne, as
in the translation whieh X have too tared togtre,
whiehssems tome, moreover, to accord equally
well, if not better, with the *et of the chapter.
6. The 7th and Sth months of Chan 1
5th and 6th of the H«i* dynasty, with whieh the
months of the preeent dynasty agree. *A*4r 9
— ^, tbe ist tone, is need as in the Analects,
XLix.3. Thecal the end is to be referred
to^C* *» whela, from dk(-|i> being an
illustration of the people's taming with resist-
less energy to a benevolent ruler.
7. Lovme am> moraonse tmb moru ■ run
<nuau rsnmrjc or noxaa ee rs s aapa rT, axn run
suns ram to the botal menrrr. This long
and interesting chanter has been arranged in
five parts. In the first part, pars, x-5, T~
eius unfolds the principle of royal government,
and tells the kmg of Chi that he |i
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THE WORKS OF MENCIUS.
[BK. I.
B-i i ^ i^ M,
AfB«9l=E£l!fc££:£ i
I be informed by you of the transactions of Hwan of Ch'1, and Wta
ofTsinV
2 Mencius replied, ' There were none of the disomies of Chunff-ni
who spoke about the aflairs of Hwan and W&n, and therefore they
have not been transmitted to these after-aoes ;— your servant has
not heard them. If you will have me speak, let it be about royal
government/ # #
3. The king said, ' What virtue must there be m order to attain
to royal sway!' Mencius answered, 'The love and protection
of the people ; with this there is no power which can prevent a
ruler from attaining to it 1
4. The king asked again, 'Is such an one as I competent to
it. Intheseoondi»r^pem6^helea^tlie
king on to understand his own mind, and
apprehend how ho might oioroiso s royal gov-
ernmont In tho third, pars, o-xa, ho nnf olds
how the king may and ought to **rw out the
kindly hoart which ho p oMBMid. In the fourth
part, pars. xg-n, *• •*<>*'• tho •Jbmrdtty of tho
ain^s^oeting to gain his end hy tho eourae
ho was persuing, and how rapid would ho the
response to an opposite one. la the last part, h«
■hows the government that lores and protests
the people in loll development, and crowned
with royal sway, ^"fc^*!*^'^
Distinguished,' IflffiBl^ 6
eseond of his family, who governed in Chi
a verb, • « to speak of/ in which
» different
» family, who governed in Chi, by
surname Tien ((£)), and named Pl-chiang
(Jtta^hegan his reign n,c.33c. By
ibedateof this event is placed nine years
emitter. The time of Menetus's visit to him is
also matter of disputes-see 'life of Mencius,*
totheProlesnmena The ruler of Ohl was pro-
psrly only • duke (^ in posthumous title*
ainarqnis<whilsaliTe,|^); the title of Sevres
• usurpation. Hwan and Win, os oJjml o at s,
Xnr.zvL They were the gr eat es t of the tve
leaders of the princes, who played ? «■"£*»>
ous a part in the middle time of the Chin
dynasty, hut to whom Oonmoius and M*"*™
sopositrvulyiufttsediheirapproTaL «2f *»
itnadfbr-
jlya tone different from its usage as a noun.
Hst as - Q, which it is as weU to aeojuissoe
in. SesGha^CrhTaeommentaiyfortheaUDut
imposriMl^<rfiiialdngaJiyssiissafth» pssita^
in any other way. J?, the 4th tone, and so
As the royal
55e7 ttlainthe end tone, tne simple name of
dignity ; as implying theattainmentorensroise
of that dignity, it is the 4 th tone. B|M
laiing it hy 'royal government,' 'royal sway,
we oome nearer to giving Meneius*s meaning
than if we were touts any othertenn. 3. Here
m <4 it\**m' *im1 «M«aai!ifl* ire
the nominatfvea of 'king' and <
dropped before £J, as frequently afterwards.
The £J Just serves the purpose of our points
of quotation, jjj&'te preserve/ < to protect/
I translats it, aooording to Oho Hsfs Moount,
m ~$tWt* **"" ismUmadeatfjJ,
and jjgj^Jotnod to the remainder of tho sen*
tense. 4. The haD, or fens, here eesntioncd,
was probably that where the kins was giving
audience, and attending to theanuirsof govern-
ment. Jfcff ^,-the^istheverh,-
j££. A,— slso a verb, in 3rd tone. ££-
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.THE WORKS OF MEKOIU8.
180
b & # m m $
love and protect the people V Mencius said, 4 Yes/ * How do you
know that I am competent for that! 9 'I heard the following
incident from HA Ho : — " The king/ said he, " was sitting aloft in
the hall, when a man 'appeared, leading an ox past the lower part
of it. The king saw him, and asked, Where is the ox going ? The
man replied, We are going to consecrate a bell with its blood. The
king said, Let it go. I cannot bear its frightened appearance, as
if it were an innocent person going to the place of death. The man
answered, Shall we then omit the consecration of the bell ! The
king said, How can that be omitted ! Change it for a sheep/ 1 I do
not know whether this incident really occurred.'
5. The king replied, ' It did/ and then Mencius said, ' The heart
seen in this is sufficient to carry you to the royal sway. The
people all supposed thai your Majesty grudged the animal, but
your servant knows surely, that it was your Majesty's not being able
to bear the tight, which made you do as you did.'
^, and at the same time with an Indirect
interrogative force, Chu Hat explains Jfr
[ from the meaning of • at 'a crack,' 'a
ereviee,' eajing :—< After the easting of a bell,
they killed an animal, took its blood, and
emeated over the ereriee*.* But the first mean*
lag of j£ ia— <e saerinee by blood,' and
anciently 'almost all things,' connected with
their religious worship, were among theChinese
purified with blood;— their templ es, and the
T ea sel s in them. SeetheLtOht,Bk.2LXIL The
referenos here is to the religious rite. The only
thing is that, in using an oe to eoneeerate his
bell, the prinoe of Chi was usurping a royal
privilege. 5. flj may be taken as the finite
rerb, - 'you loved, te. grudged the animal,' or
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THE WORKS OF MKNCIUS.
[ILL
6. Tfo iina said, ' You are right. And yet there really was an
appearance of what the people condemned But though Ch't be
a small and narrow State, how should I grudge one ox ! Indeed
it was because I could not bear its frightened appearanoe, as if it
were an innocent person going to the place of death, that therefore
I changed it for a sheep.'
7. Mencius pursued, ' Let not your Majesty deem it strange that
the people should think you were grudging the animal. When you
changed a large one for a small, how should tney know the true reason?
If you felt pained by its being led without guilt to the place of
death, what was there to choose between an ox and a sheep V The
king laughed and said, 'What really was my mind in the matter 1
I did not grudge the expense of it, and changed it for a sheep! —
There was reason in the people's saying that I grudged it/
8. ' There is no harm in their saying so f 9 said Mencius. ' Tour
conduct was an artifice of benevolence. You saw the ox, and had not
which I hare given, gp acknowledge the
truth of Meneius's explanation. 7. HK - jtt|.
as a 4 to be niggardly/— ' you were parrimoni-
ous.' 6. It ia better to make a pease after jWj,
and give the meaning as in the translation.
Ohio Chi run* it on to the next clause. ||£
^£f If ££% is elliptical, and the particle
5jf* denotes this, requiring the supplement
&§tfr&^$ expreesesthe king's qeen-
dary/He ia now quite perplexed by the way
in which Mencius has put the case. «.^^ f
Analects, VI. xxviii. 3, £ £ ^T-
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THE WORKS OF MKNCIUS.
141
$1,^
&
the sheep. So is the superior man affected towards animals,
that, having seen them alive, he cannot bear to see them die; having
heard their dying cries, he cannot bear to eat their flesh* Therefore
lie keeps away from Us slaughter-house and cook-room/
9. The king was pleased, and said, ' It is said in the Book of
Poetry, "The minds of others, I am able by reflection to measure ;"
—this is verified, my Master; in your discovery of my motive,
I indeed did the thing, but when I turned my thoughts inward,
and examined into itfl could not disoover my own mind. When
you, Master, spoke those words, the movements of compassion began
to work in my mind. How is it that this heart has in it what is
equal to the royal sway t'
10. Mencius replied, 'Suppose a man were to make this state-
ment to your Majesty: — "My strength is sufficient to lift three
thousand catties, but it is not sufficient to lift one feather ; — my
eyesight is sharp enough to examine the point of an autumn hair,
Wei
*.*
ftlmtc* wot* jgj£ together
the kttchc*, where the victims [A
*eBeokofF»etry,II.T.OdeIV
4£^ *•» » epeeiei reference.
,— -Hterally, <(Thfe wee) a
•peeking abort yoa, my Master.' ia^f, read
/tt, the 4th tone, often meaning to report the
execution of a miation, aa in the ph re a e ^&
-jjj^. Here it la* ♦ to inform.' £| Pf J|>-
in order to bring oat the force of the £|, 'only,
it Is neeeeeary to make two sentences of this in
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THE WORKS OF MENCIU8.
[■K.I.
If-;* '
zmm^
but I do not see a waggon-load of faggots ; " — would your Majesty
allow what he said V ' No/ wa$ the answer, on which Menciue
proceeded, 'Now here is kindness sufficient to reach to animals,
and no benefits are extended from it to the people. — How is this *
Is an exception to be made here ? The train is, the feather is not
lifted, because strength is not used ; the waggon-load of firewood is
not seen, because the eyesight is not used; and the people are not
loved and protected, because kindness is not employed. Therefore
your Majesty's not exercising the royal sway, is because you do not
do it* not because you are not able to do it.
ii. The king asked, 'How may the difference between the not
doing a thing, and the not being able to do it, be represented! 9
M eneiuf replied, * In such a thing as taking the T4i mountain under
your arm, and leaping over the north sea with it* if vou say- to
people — "lam not able to do it/' that is a real ease of not being
able. In such a matter as breaking off a branch from a tree at the
order of a superior, if you say to people— " I am not able to do it*"
that is a case of not doing it, it is not a case of not being able to do
bgH*. >fi £•&, it <• •**->£ # *»**«-"**' ftX'-R' 1114 * 11401 ^-
J^ 'not willing to do it/ built ii hotter to &. la Ohao Chi makot tho opening nam
add nothing to the simple text Wehavehem, -*Tnmt •• their age reqviroi yonr own eM
indeed, the mmooe distinction of 'moral • and ^^^^.VIT^ 119 ^^^ 9 ^^^'
4^^^1'Mkiii^r rr AS « *» iu. » <*, »»**»•* the <>Uef othen la Um earn* way, 'ha*
'physical ability. 11. ^,-'the tern, 'or tlwo tttflu to U > kind of ww^i^i »njiiiiia
figure ;•— literally • How may iho figure .... outreying all thai appears in tha f
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FT. I. CH.VII.]
THB W0BK8 OF MKNCIU8.
143
AM^&M
I
t*
^** *£m0 Rbi
i Wc Asm « J^ ^i >£v i» W >r*
it. Therefore your Majesty's not exercising the royal sway, is not
such a case as that of taking the T'Ai mountain under your arm,
and leaping over the north sea with it Tour Majesty's not
exercising the royal sway is a case like that of breaking off
a branch from a tree.
12. 'Treat with the reverence due to age the elders in your
own family, so that the elders in the famines of others shall be
similarly treated ; treat with the kindness due to youth the young
in your own family, so that the young in the families of others
shall be similarly treated :— do this, and the kingdom may be made
to go round in your palm. It is said in the Book of Poetry, " His
example affected his wife. It readied to his brothers, and his
family of the State was governed by it" — The language shows how
king W&n simply took his kindly heart, and exercised it towards
those parties. , Therefore the carrying out his kindness of heart
bv a prince will suffice for the love and protection of all within
the four seas, and if he do not carry it out, he will not be able to
protect his wife and children. The way in which the ancients came
3^"ft Pjfitt [frfry tomanatirmostoom. la the first, {ty-j^, ** the meaning to
to nun- 'yoa may pervade the
i with jour kindness so easily.' But
I innet believe thrt it i* the ejatf, and not the
swans, which to thns lsswossntad, For the ode,
teethe 8faih-olrinfcmri.OdeVI.it. a. The
original eelehntae the virtue of king Wan, and
we moat translate in the third parson, and not
Hera Cha Hal explains H +rj$
The philosopher new I ntr o du ces a news*
intohtodiseonrse. It Is no longer tl
;£ /&\ 'the heart that cannot hear/ ie; the
humane heart, whieh to necessary to raise to
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144
THE WOBK8 OF MDTCIUB.
[K.I
3 9 2>H £ It 5 S # S»
^ „ ^ e» M *w H 4 W m
B>& W B>** #!& t£ M 4-
{greatly to surpass other man, was no other but this : — simply that
they knew well how to carry out, so as to affect others, what they
themselves did Now your kindness is sufficient to reach to animals,
and no benefits are extended from it to reach the people. — How is
this t Is an exception to be made here %
13. 'By weighing, we know what tilings axe light, and what
heavy. By measuring, we know what things are long, and what
short The relations of all things may be thus determined, and it
is of the greatest importance to estimate ft* motion* of the mind.
I beg your Majesty to measure it
14. 'You collect your equipments of war, endanger your soldiers
and officers, and excite the resentment of the other princes ; — do
these thingB cause you pleasure in your mind t '
' May 1 near from you what it is that you
greatly desire V The king laughed and did not speak. Menciu*
tha royal away, but it la Jg fl£ ^ <tha
awryta* oaf of this haart.' AD may have tha
ImarL bat an may not bo gifts*, so to oarrjr It
oat that it shall *m*t all others. Wa oannot
his talk
IS. Tna int j£ » 4th tm* *, '•
sathfcandifgsiaoo^iiTalsnttoaotiTSYorb*.
/tyjg||a»oai>s, that the inia^i
Jromwitim*^ and joing forth to 1
light or hoary, long or snort, La. mmj\
or wrongs ana that la d IShrant dogmas ; tag
that ft Is mora Important to oatlmato the oaar*
aotor of in astion.than to waiafc or mamma
othar thinasTiiTkaia llanoiiiaaslns tna mna;
to maasara hit mind, jfo
as onr <a*ma now/ or « wit)
canine of 'or
trta, in tha and tone, and the jg| are all in <
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PT. I. CH.VIL]
THE WORKS OF MKNCITJ8.
145
. mm 5f*jfa:f #*
*¥4»±&ftJU| f *
resumed, ' Are you led to desire it, because you have not enough of
rich and sweet food for your mouth? Or because you have not
enough of light and warm dvfking for your body ? Ot because you
have not enough of beautifully coloured objects to delight your eyes!
Or because you have not voices and tones enough to please your
oars 1 Or because you have not enough of attendant* and favourites
to stand before you and receive your orders ? Tour Majesty's various
officers are sufficient to supply you with those things. How can
your Majesty be led to entertain such a desire on account of them V
' No/ said the kino; ' my desire is not on account of them/ Mencius
added, ' Then, what your Majesty greatly desires may be known.
Tou wish to enlarge your territories, to have Ch'in and Chfft wait
at your court, to rule the Middle Kingdom, and to attract to you the
barbarous tribes that surround it But doing what you do to seek
for whatyou desire is like climbing a tree to seek for fish/
17. The hifM said/ Is it so bad as that?' € It is even worse/ wsa
the reply. ' If you climb a tree to seek for fish, although you do
jtfttone. A,ioftdj^tlM«i4tano,jolMd climb a tree,' but it limply b--< tan a tm.'
wltttfeiioztekaiaofer. ff fa Q.-B
to too
m>
*nm hn^htt oomo to 1m mod *r «to
tko pfciaso
VOL. n.
17. Tb6^j^aafoteod«*to«ypaft,**y^an4.'
to tho king's otyott of ambMom:— <9? ti»
oou^yovaiopunMinfToaomiiaotMOOBad,^
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146
/
THE WORKS OF MENCIU&
[B*. I.
tt * J2UK »A& ft,
***** *a«A*f
£**.* =f .Jfc*WJL#
not get the fish, you will not suffer any subsequent calamity. But
doing what you do to seek for what you desire, doing it more-
over with all your heart, you will assuredly afterwards meet with
calamities/ The king asked, ' May I hear from you ike proof cf
that!' Mencius said, 'If thepeonleof Tsta should fight with the
people of Ch'ft, which of them does your Mqjesty think would
conquer V ' The people of Ch'ft would conquer/ ' Yes ;— and so it
is certain that a small country cannot contend with a great, that
few cannot contend with many, that the weak cannot contend with
the strong. The territory within the four seas embraces nine
divisions, each of a thousand It square. All Ch'l together is but one
of them. If with one part you try to subdue the other eight, what
is the difference between that and TsAu's contending with Oh* A ?
For, unik *uek a desire, you must turn back to the proper course
for its attainment.
1 8. 'Now, if your Majesty will institute a government whose
action shall be benevolent, this will cause all the officers in the king-
dom to wish to stand in your Majesty's court, and all the farmers
If 70a wiih to do to, 70a most alto tain took! not < wilds' tf| jfo, — * to come forth in/ 1> •»
tothofootofmoom' ia ^— 'field*, 'h«re;| to paai from t^ own SU^^ into yoiirt. |g£
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V
FT. I, CH.VI!.]
•
THE WOKKfl OF MKNCICJ&
147
IB fit I IJ jfe
^BUrnsi
to wish to plough in yottr Majesty's fields, and all the merchants,
both travelling and stationary, to wish to store their goods in
your Majesty s market-places, and all travelling strangers to wish
to make their tours on your Majesty's roads, and all throughout the
kingdom who feel aggrieved by their rulers to wish to oome and
complain to your Majesty. And when they are so bent, who mil
be able to keep them back?'
19, The lung said, 'I am stupid, and not able to advance to
this. I wish you, my Master, to assist my intentions. Teach me
clearly ; although I am deficient in intelligence and vigour, I will
essay and try to carry your instructions into effect 9
m 20. Mencius replied, * They are only men of education, who,
without a certain livelihood, are able to maintain a fixed heart. As
to the people, if they have not a certain livelihood, it follows that
they will not have a fixed heart And if they have not a fixed
heart, there is nothing which they will not do, in the way of self*
abandonment of moral deflection, of depravity, and of wild license.
When they thus have been involved in crime, to follow them up and
£[,-'fc6tii« •CfrfeTwl, but mart ntfemin
flMir feline' m, jpjt, md m, «m1-|$.
3,-«^l* *•,*■» mm*
L 2
gMmtym«iM«ll»wlK>fell*.'
ihorid tranftUto, IfooMTMnUfowl^tlMt
wUI «U iUr Ht- hmfm £•»*•' U. th«jr wftt
in thorn jmn lay by • Mflbtat jpa*Wta lor
Ml Urn fiwir of tk Wiioliuu «U 1
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THE WORKS OF MKNCIUS.
[BK. I.
■ft. IB?
&
*
punish them ; — this is to entrap the people. How can such a thing as
entrapping the people be done under the rule of a benevolent man!
21. 'Therefore an intelligent ruler will regulate the livelihood
of the people, so as to make sure that, for those above them, they
shall have sufficient wherewith to serve their parents, and, for those
below them, sufficient wherewith to support their wives and children ;
that in good years they shall always be abundantly satisfied, and
that in bad years they shall escape the danger of perishing. After
this he may urge them, and they will proceed to what is good, for
in this case the people will follow after it with ease.
22. 'Now, the livelihood of the people is so regulated, that*
above, they have not sufficient wherewith to serve weir parents,
and, below, they have not sufficient wherewith to support their
wives and children. Notwithstanding good years, their lives are
continually embittered, and, in bad years, they do not escape
perishing. In such circumstances they only try to save themselves
from death, and are afraid they will not "succeed. What leisure
have they to cultivate propriety and righteousness?
training that i» a part of royal government, cbt qumto a r, * and rightly. But I am not sure
which, however, it eat forth as consequent on that the error ii not rather in the rendering
!^^t3r ^"^ R "»S* to ^amplify, nfweU a. to urge to,
<ltlk<Lty. S'-J* 11 ** oanaaret Noel the good oourse, and the well-off people have
here for rendering 4££*T '#* (ptufeO ™ dUBeulty in foUowing him. an> ^ ^£
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140
2£. 'If your Majesty wishes to effect this regulation of ike
Uvdikood of the people, why not turn to that which is the essential
step to it t
24. 'Let mulberry-trees be planted about the homesteads with
their five mdn, and persons of fifty years may be clothed with silk.
In keeping fowls, pigs, dogs, and swine, let not their times of
breeding be neglected, and persons of seventy years may eat flesh.
Let there not be taken away the time that is proper for the cultiva-
tion of the farm with its hundred mdu, ana the family of eight
mouths that is supported by it shall not suffer from hunger. Let
careful attention be paid to education in schools, — the inculcation
in it especially of the filial and fraternal duties, and grey-haired men
will not be sew upon the roads, carrying burdens on their backs or
on their heads. It never has been that the ruler of a State where
audi results were seen, — the old wearing silk and eating flesh, and
the black-haired people suffering neither from hunger nor cold,— •
did not attain to the royal dignity/
;2jg f «liipar. it, twt with rofereiM* to the thoro, we h*r» /^ P ^ ^, eight Months
. eefcjeot. •*. Seeeh. ill, ttooalj being the number whiofc too «J» of ;
Wing that, for gfc P ^ Jj£ Un4 wer* computed to feed.
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160
THE WGBKS OF MKKCIUB.
[•«.».
KING HtTI OF LIANG. PAKF II.
_ ' ■iji * _, »^> ^9 Jt - 1 -*-
1H: IB lt 3E Us 3E -dLo^
Chapter I. i. Chwanff PAo, seeing Mencius, said to him,
' I had an interview with the king. His Majesty told me that he
loved music, and I was not prepared with anything to reply to him.
What do you pronounce about that love of music?' Mencius
replied, ' If the king's love of music were very great, the kingdom
of Oh'l would be near to a state of good government! 9
2. Another day, Mencius, having an interview with the king, said,
4 Tour Majesty, I have heard, told the officer Ch wang, that yon love
music; — was it sot 9 The king changed colour, and said, 'I am
unable to love the music of the ancient sovereigns ; I only love the
music that suits the manners of the present age. 9
near to;' sometimes wo find iff alone, as la
Analects XL xviit z. The subjpot, nearness
to which is indicated, is often left to be
gathered from the context, as here. The ^f
£jft |j§ :|fj is a platitude. It should be
the text of the chapter, but Mencius pr ocee ds
to substitute jffeto for Sffc ye, in his own
manner, a ||[, as in last Pt eh. UL s;
observe how the final B* *dds to the force
of 'only.' 'Ancient sovereigns' (L*Ye^ Shun,
TO, r*ng, Wan, and Wo) is a better transla-
tion of 4q ^C than former kings.' 3. Q* —
1. How in lots of uvno vat m mam
e usssavins T 10 ooon o o T aaaMU iT, aid to ▲
rsrscs's ows ADTAJranavr. The chapter is a
good specimen of Meneius's manner, — how he
■lips from the point in hand to introduce his
own notions, and would win princes over to
benevolent gov e rn m ent -by their very vices.
He was no stern moralist, and the Chinese
have done well in refusing to rank him with
Confucius, x. Chwang Pao appears to have
been a minister at the oourt of Ch% The Q
preceding jj£ J|£ ^Jj fjf is unnecessary.
If we translate itjwe must render— 4 He then
said.' But the paraphrasts aU neglect it.
rfjF MIL (the 1st tone) is a phrase signifying
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PT. n. CH. I.]
THB WORKS OF MENCflUB,
151
mfcBMoiz,
(Hit mWm
HL 3£ % HA «L^r
4B *£* 2J5
1:11
3. Mencius said, 'If your Majesty's love of music were very
great, Oil would be near to a date of good government! The music
of the present daj is just like the music of antiquity, a$ regards
efedingihat. 9
4. The king said, 'May I hear from you the proof of that?'
Mencius asked, 'Which is the more pleasant, — to enjoy music by
yourself alone, or to enjoy it with others 1' 'To enjoy it with
others/ was the reply. 'And which is the more pleasant, — to
enjoy music with a few, or to enjoy it with many V 4 To enjoy it
with many/
5. Jfenciue proceeded, 'Your servant begs to explain what I ham
$aid about music to your Majesty.
6. 'Now, your Majesty is having music here. — The people hear
the noise of your bells and drums, and the notes of your nfes and
pipes, and they all, with aching heads, knit their brows, and say to
one another, ''That's how our iking likes his music t But why does
he reduce us to this extremity of dmreest — Fathers and sons cannot
see one another. Elder brothers and younger brothers, wives and
'joy,' 'delist' 80, in tha naxt daaaa, an*
Y*rb->f£. 11* aiw^t dictionary, tha |£
7JJr ? make* a dUteanaa Utmn tfcia, and tfca
JjT, namad/tf, whilathaothar to fraud fro*
^T. Tha dtfteaaat tffflbrm ia not 1
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152
THE WORKS OF MENCIU8.
[BK. I.
?fMtf urns
^ ^ ^ ^ & 4 M # JL ffl
children, are separated and scattered abroad/' Now, your Majesty is
hunting here. — The people hear the noise of your carriages and
horses, and see the beauty of your plumes and streamers, and they
all, with aching heads, knit their brows, and say to one another,
" That's how our king likes his hunting ! But' why does he reduce
vb to this extremity of distress f — Fathers and sons cannot see one
another. Elder brothers and younger brothers, wives and children,
are separated and scattered abroad. Their feeling thus is from no
other reason but that you do not allow the people to have pleasure
as well as yourself.
7« 'Now, your Majesty is having music here. The people hear
the noise of your bells and drums, and the notes of your fifes and
pipes, and they all, delighted, and with joyful looks, say to one
another, " That sounds as if our king were free from all sickness !
If he were not, how could he enjoy this music ? " Now, your Majesty
is hunting here. — The people hear the noise of your carriages and
The peraphraeta add, to complete it, [j|] jjjjjj
1^. 7« ftf ** used aynonymonelj with |f£,
'tohunt/ ^end^crctoecohofeermttoh
as our found or noiee and tono or note. 4fc
in it^ gi^^j puttini
'here,' used as we uae km*
in English/ putting a case with little local
espro ooo a angnfaih, not anger, jfc ia here the
Introductory particle, and ia better rendered
br^tf then mow. I* will he teen that the pre-
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FT. It. CH. II.]
THE WORKS OV MENCIUS.
153
US ^ ~r M. ^o&offl 3E Jjk If
Hjfi .ft 4«i ilk
mg, mm &$ £
B,H» li.K;W "Brit.
horses, and see the beauty of your plumes and streamers, and they
all, delighted, and with joyful looks, say to one another, " That looks
as if our king were free from all sickness 1 If he were not, how could
he enjoy this hunting ? " Their feeling thus is from no other reason
hut that you cause them to have their pleasure as you have yours.
8. • If your Majesty now will make pleasure a tiling common to
the people and yourself the royal sway awaits you/
Chap. II. i. The king Hsttan of Ch't asked, • Was it so, that
the park of king W&n contained seventy square ft?' Mencius
replied, € It is so in the records. 9
9 2. ' Was it so large as that?' exclaimed the king. € The people/
said Mencius, ' still looked on it as small/ The king added, ' My
to the fifes and pipes.
is applied a]
and also to
reference to the mnskTof the Mb with wl
these wore adorned. Of ZR i&[ Cha Hel
carriages and horses, having
.t
simply says that they were Jg: B, 'belong*
ing to the banners.' The jffl were feathers
adorning the top of the Sag-staff; the £g, a
number of cs-tails suspended on a rope, one
after another, from the top, £|J3££||jg,
compare Pt I. it 3.
2. HOW ▲ BULKS BUST HOT TOULOB HIS LOTS
VOn FABBB ABD HUBTJSe TO THB DOOOMTOBT OB
jam fioni. 1. 4k. the 4th tone, *a record,'
an historieal narration handing down events
Hf most be undentood— 'oontaining seventy
square 8/ not 'seventy U square.' In tho JJ
[86, the meaning of "jt hers (net eimilarly,
however, in Pt L v. 2 ; vii 17) is given by
DD pj) , 'in eireumferenee.' The glossarist
on Ghao Chi explains it by ~}j jB, which, I
think, oonfirms the meaning I have given. The
book or books giving aeeoont of this nark of
king Win are now lost * 3} ^ $§ ^f
are distinguished thus :— 'gatherers of grass to
feed animals, and gatherers of grass fer root*
Observe hew these nomns, and £f| and ^
that fellow, got a verbal feroe from the ^"»*—
the fbdderers, the p h ea ssnt s r s, *e. 9. 3j( Is
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154
THE WORKS OV MENCIUS.
[BK. I.
„ a m ^^ # an
park contains only forty square U, and the people still look on it as
large. How is this?' 'The park of king W&n,' was the reply,
• contained seventy square ft, but the grass-cutters and fuel-gatherers
had the privilege of entrance into it ; so also had the catchers of
pheasants and hares. He shared it with the people, and was it not
with reason that they looked on it as small ?
3. 'When I first arrived at the borders of your kingdom,
I inquired about the great prohibitory regulations, before I would
venture to enter it ; and I heard, that inside the barrier-gates there
was a park of forty square It, and that he who killed a deer in it,
was held guilty of the same crime as if he had killed a man. — Thus
those forty square It are a pitfall in the middle of the kingdom. Lei it
not with reason that the people look upon them as large V
Chap. III. 1. The king Hsttan of Gh'i asked, saying, 'I*
there any way to regulate ones maintenance of intercourse with
used here in the sense simply of 'borders,' and
on the borders of the various States there were
'passes' or 'gates,' lor the taxation of morohan
diss, the examination of stranger*, &&
^saePtLiLi. These forest lawsofCh*! were
hardly worse than those enacted by the first
Norman sovereigns of England, when whoever
killed a deer/a boar, or even a hare, was pun-
ished with the loss of his eyes, and with death
if the statutes were repeatedly violated.
8. HOW rBODTDLT DTKBOOUBSS WITH OTOH-
BOUSXSU XnTODOHB HAT BB KAIWTAOWD, AMD THB
LOTS OF ViXOUm KADI SVBSBrfXXMT TO TBS CKHR»
or tub noru, /un> thb gloxt or thx men.
1. The two first A differ in meaning consider*
ably from the two last, and they are explained
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*T. II. CH. III.]
THE WORKS 07 MSN0IU8.
156
■.ft*.*
"fciifk Wf j§ 3t
There
But it
neighbouring kingdoms!' Mencius replied, "mere is.
requires a perfectly virtuous prince to be able, with a great
country, to serve a small one, — as, for instance, Tang served Ko,
and king Wftn served the Ew&n barbarians. And it requires a wise
wince to be able, with a small country, to serve a large one, — as the
king T'&i served the Hstln-ytt, and K&u-ch'ien served W&.
2. ' He who with a great State serves a small one, delights in
Heaven. He who with a small State serves a large one, stands in
awe of Heaven. He who delights in Heaven, will affect with his
love and protection the whole kingdom. He who stands in awe of
Heaven, will affect with his love and protection his own kingdom.
3. 'It is said in the Book of Poetry, "I fear the Majesty of
Heaven, and will thus preserye its favouring decree.' 9 '
'cherishing,' and 'obeying,' respectively, but
the translation need not be varied. For the
afiairs of Tang with Ko, »ea III. Pt. II. t. Of
thoee of king Wan with the Kwan tribes we
have nowhere an account which satisfies Men-
ems** reference to them. Both Chao Ohl and
Chu Hsl make reference to the Shih-ching,
in. L Ode UI. st 8 ; bnt what is there said
would seem to be of things antecedent to king
Wan. OfkingraiaadtheHsfln-yOtseebelew.
chap. zr. A Terr readable, though romanoea
account of Kau-eh'ien's service of Wu is in the
LWhKwoChih(^yg|^),Bk,lxxx. J§;
ffc and jjfc, 'therefore,' introducing fflustra-
tiena of what has been said, are « our 'as.' a,
^»y»ChoHsi, g| [jfp c Q ^,<Heaven
is just principle, and nothing more/ It is a
good iawtauee of the way in which he and
others often try to expunge the idea of a govern-
ing Power and a personal God from their
classics. Heaven is here evidently the super-
in tending, loving Fewer of the universe. Chao
Ohl says on the whole paragraph i — 'The sage
delights to pursue the way of Heaven, Just as
Heaven overspreads everything ;— as was evi-
denced in Tang and Win's protecting the whole
kingdom. The wise measure the time and
nww Heaven, and so preserve their States j—
as was evidenced in king Tai and Kau-ch'ien/
This view gives to ^ a positive, substantial
meaning though the personality of the Fewer
ninent Thai
is not sufficiently prominent
tor J 98 ^ft says j— «The Heaven here is
indeed the Supreme Heaven, but alter all it is
equivalent to principle and nothing morel'
^,asinPiLvii3. 3. See the 8hilbehing,
IY.LBk.L0deYn.st3- ^ ' to preserve/
<to keep/ |^jp is here taken -^ ; not so in
the ode. The final J?* refers to the decree or
fevour of Heaven. 5. Observe the verbal mean*
ingof^;. 6.Seeth*Shih-ching,IILL0de
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156
THE WORKS OF MENCIUS.
[•X.I.
4. The king said, 'A great saying 1 But I have an infirmity ;—
I love valour/
5. 'I beg your Majesty/ was tbe reply, 'not* to love small
valour. If a man brandishes his sword, looks fiercely, and says,
" How dare he withstand me ? " — this is the valour of a common
man, who can be the opponent only of a single individual. I beg
your Majesty to greaten it.
6. ' It is said in the Book of Poetry,
" The king blazed with anger,
And he marshalled his hosts,
To stop the march to Chtt,
To consolidate the prosperity of Gh&u,
To meet the expectations of the nation/ 9
This was the valour of king Wftn. Sang W&n, in one burst of his
anger, rave repose to all the people of the kingdom,
7. 'In the Book of History it is said, " Heaven having produoed
the inferior people, made for them rulers and teachers, with the
purpose that they should be assisting to God, and therefore distin-
guished them throughout the four quarters of the land Whoever
VILifcs,wh*i*w«haveffifor^,andj^|the mm* probably that in the ode it ealfaft
*>T~t%- ^tottM iuune ofaSteU or plaooj^h. j£j[ jg {ft^'to rfop th«nu*ok to
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PT. II, CH. IV.]
THE WORKS OV MENCIUS.
157
±3; aESSMifif
^M it ^ - jtfc a
are offenders, and whoever are innocent, here am I to deal with them.
How dare any tinder heaven give indulgence to their refractory
wills?" There was one man pursuing a violent and disorderly
course in. the kingdom, and king Wft was ashamed of it. This was
the valour of king Wft. He also, by one display of his anger, gave
repose to all the people of the kingdom.
8. ' Let now your Majesty also, in one burst of anger, give repose
to all the people of the kingdom. The people are only afraid that
your Majesty does not love valour/
Chap. IV. I. The king Hsttan of Chi had an interview with
Mencius in the Snow palace, and said to him, ' Do men of talents
and worth likewise find pleasure in these things ? ' Mencius replied,
• They do ; and if people generally are not able to enjoy themselves,
they condemn their superiors.
2. ' For them, when they cannot enjoy themselves, to condemn
their superiors is wrong, but when the superiors of the people do
CM/ unless we take, with some, fg, alio to be
tbenameofaplaee. 7.8eetheShft ohing,V. i.
Sett I. 7, be* the peonage m quoted by Mencius
^ orf
ie iatfaer dttferent from the original text.
H0£ fl&± ^-Hterally, 'just say
InfcTheyehall be aiding toGod/ Theeentiment
ie that of Pant, in Bom. xiii. 1-4, ' The powers
ordained of God are the ministers of God.' In
aUmeton to the tyrant Chiah,whoUthe — J^
in M a n siea f s subjoi ne d explanation, a j£
9t[ is, by some, taken — ' The people would only
be afraid.' the preceding clause being - 4 If your
Majesty, Ac I think the present tense is
preferable.
4/ A nuuot's raosrauTT naraifoe on his
▲ nasmuNT ufov Huaexr, ahd
STMPATHISniO WITH THE PBOPLS IK THDB SOTB
▲an soaaowa. 1. 'The Snow palaos' was a
pleasure-palace of the prineesof Ch*L Host oom-
mentators say that the king had lodged Mencius
there, and went to see him, but it may not have
been so. Perhaps they only had their inter*
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J
158
THE W0BK8 OF MXNC1US.
[U.I.
not make enjoyment a thing common to the people and themselves,
they also do wrong.
3. ' When a ruler rejoices in the joy of his people, they also
rejoice in his joy ; when he grieves at the sorrow of his people, they
also grieve at his sorrow. A sympathy of joy will pervade tne king-
dom ; a sympathy of sorrow will do the same : — in such a state of
things, it cannot be but that the' ruler attain to the royal dignity*
4. ' Formerly, the duke Ching of Chi asked the minister Yen,
saying, "I wish to pay a visit of inspection to Chwan-fft, and ChAo-wA,
and then to bend my course southward along the shore, till I come to
Lang-yd. What shall I do that my tour may be fit to be compared
with the visits of inspection made by the ancient sovereigns 1
5. '.The minister Yen replied, * r An excellent inquiry 1 When
the Son of Heaven visited the princes, it was called a tour of inspec-
diflerent from the question, in nearly the tame
words, in Pt L ii, V jj£ being there * worthy
princes,' end here 'scholars,' men of worth
generally, with a reference to Mencins himself.
A>5#-A U *° *• «wn«-R. '*•
people/ men generally, and jfi^f, it is said,
is — ' do not get the pleasure of quiet living and
onjoyment, not referring to the Snow palace.'
ffi jtf* |y — ffiisused as a verb, ■'to blame,'
4 to condemn.' So in the next paragraph. 3. I
hare given the meaning of the phrases jt& W
preceding part of the paragraph, and are not
to be understood as spoken of the ruler only.
The ^ H& says j— 4 These two sentences are to
be explained from the four preyious sentences.
The phrase ^ Tj is only a forcible way of
saying what is said by ££. The J£( is to be
explained as if we read— Jfi \£ — - J|>, J*f
\}X fc T* -?» <ihe to and • onow » •*
with (to. Jrest) ojm individual, toUfrm As wftdi
kingdom. 9 ^ , the 4th tone. *-&-f*> —
Confucian Analects, V, xvi The duke Ching
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J
rt. ii. ch. iv.]
THE WORXB OF MBNCIU8.
159
^SSfcSWf lit
tion, that is, he surveyed the States under their care. When the
princes attended at the court of the Son of Heaven, it was called
a report of office, that is, they reported their administration of their
offices; Thus, neither of the proceedings was without a purpose.
reaping, and supplied any deficiency of yield. There is the saying
of the HsiA dynasty, — If our king do not take his ramble, what will
become of our happiness 1 If our king do not make his excursion,
what will become of our help t That ramble, and that excursion,
were a pattern to the princes.
6. ' M Now, the state of things is different. — A host marches in
attendance on the ruler, and stores of provisions are consumed. The
hungry are deprived of their food, and there is no rest for those
who are called to toil. Maledictions are uttered by one to another
From 5g;,
occupied the throne for 58 yean, from b.o.
Chwen*ftk and Ohie-wu wore two
, which must have been in the north of
looking on the water* now called the
of Fei-ehin-ti. Lang-y* waa the name
both of a mountain and an adjacent city,
r efer red to the proacnt department of Ghu*
'then* in Ch'ing^hau. 11-41: 'fit'* do.'
Gulf
t department of
s|^^,»*tiieSlm^hing,n.i.8,o> ffi
k need a* -43*. It does not eeem neoeatary
to repeat the t&|$*n<* jM£ (R in *»e trana-
llik tour of iiispeeiion appears to nave
been made, under the Ohau dynasty, once in
twelve yean, while theprinces had to preaont
themselves at court (JW. read cMU) once in
six year*. From 3p, 'in the spring/ the
practice* appropriate to the virion* prince*, an
well aa the sovereign, are described, though,
aa appear* from the laat clan **, w ith special
reference to the latter. jft or jjf -jjtfe ?7
— *jfc — • J5 the spring and autumn visita-
tions are intended, each called — — . 6. £jjj,
properly a body of 0,500 men, but here generally
7jp yk BE are referred to the people, and
the next two clauses to the prince*. Yet the
7JP after |jj| would rather indicate a different
subject lor the clause before, flftflfeg,—
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160
J
THE WORKS OF MBNCIU8.
/
[MC.Ii
MtffiM®&%M
E
>* 1ft ft m 3L& JS&(£
with eyes askance, and the people proceed to the commission of
wickedness. Thus the royal ordinances are violated, and the people
are oppressed, and the supplies of food and drink flow away like
water. The rulers yield themselves to the current, or they urge
their way against it ; they are wild ; they are utterly lost :— these
things proceed to the grief of the inferior princes.
7. * " Descending along with the current, and forgetting to return,
is what I call yielding to it Pressing up against it, and forgetting
to return, is what I call urging their way against it. Pursuing tho
chase without satiety is what I call being wild. Delighting in wine
without satiety is what I call being lost.
8. "The ancient sovereigns had no pleasures to which they gave
themselves as on the flowing stream ; no doings which might be so
characterised as wild and lost.
9. • " It is for you, my prince, to pursue your course." '
10. 'The duke Ching was pleased. He issued a proclamation
throughout his State, and went out and occupied a shed in the
borders. From that time he began to open his granaries to supply
the wants of the people, and calling the Grand music-master, he said
to him — " Make for me music to suit a prince and his minister pleased
$£ 0$> by Gh* Hal and other*, is explained
m in the translation, though this tiew Mom
ratherforeed. ChaoCh I makesthem refer to the
princes proper ; but how can it be said that these
thingi in which they delimited were a 'grief
to them? lot ;jfc ftflj, see Analoots, VHL
xr. ^(readdM,theardtone)aiid^|arethe
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ft. n. CH.v.3
THE WORKS OF MENCIU8.
161
with each other." And it was then that the Chi-ehAo and Chio-shAo
were made, in the words to which it was said, "La it a fiwlt to
restrain one's prince 1" He who restrains his prince lovee hie prince.'
Chap. V. 1. The king Hsttan of Chi said, 'People all tell me
to poll down and remove the HaU of Distinction. Shall I pull it
down, or stop ike movement far that Med V
a. Mencins replied, ' The Hall of Distinction is a HaU appropriate
to the sovereigns. If you* Majesty wishes to practise the true
royal government, then do not pull it down. 9
3. The king said, 'May I hear from you what the true royal
government is?' 'Formerly/ was the reply, 'king Wta's govern-
lof two of the five notes in the fthinoss
ml*, the fourth and third, j^ is used lor
flff, the mat given to the nuuie of Shan.
Ihli mi seid to be preeerred in Ch% end the
emeee neme wee gtrea to ell Ohl moeie. The
Chl-sheo end Chio-ehlo were, I suppose, two
tenmor pt ooe s ofmostoysterting with the notes
^ end ^ respectively.
5. Tbom noTAii eomnaeT will amuudlt
to an suram roewrrr, aud
> o» wealth, von lots of women, mp
mm wmr us mumif. However hie
sdmlm s may try to defend him, here, end in
pthor ehoeierfc Monetae, if he does not oonnssl
to. jet ■ng g ssts, rebellion. In hie deye» the
gben dynasty wee
from its extinction.
tl» princes, with all _
▼lee end lnxary, end telling them thoee need
net interfere with the benevolence of their
government, snows very little knowledge of
me^orofmen'eeJeirs. i. ffl#
etts* or Brilliant Hell.' Itweethei
to the peleees occupied in different perm A the
country by the sovereigns in their tome of in
nearly e century distent
. And then hie eeoepting
11 their confirmed heUteof
speetiaa
the Bool
In the lest chapter. See
Beak of Bites, Bk. XIL Urn nemo***
1 given to them, beeenee royei government,
VOL. H. ]
'displayed' by inoens of them. The
» text wmct the foot of the Fai moon-
ftot, were '
one in the t
tein in Oh% end ee the Son of
longer mode nee of it, the cengeetlei
lie eonouKed Monetae wnsinade to king Helen.
^Si^Q^weheTetwoqneetione,-
'Shell I deetroy it (gg, the inserrofstivc of
hesitsney, so oommon In Monetae), or, Shell I
•top?' a The first end third ^ here might
have the eth tone ; they quite differ from the
escond, which ie merely the style of ktagHstan.
I »ay give here e note from the ^feff£ <*t L
i. i)onthefoiwofthotoriiis;&snd jTi-
'HewhoUfolhmedbytheiNK^tffltheyf^
aJtok(l^\iBi<MH. He to whom they torn
*nd go (jQT %\ ie a nee*. Thus the title
wmg expreessotne idee of the people's turning
end reeorting to him who holds it, but the
possessor of e Stete sen berely be celled aeJMa.
It is only the poss e s so r of the whole kingdom
who een.be styled we**' sG&l*** e doable*
peeked hill, giving its nemo to the enjoining
eountry, the old Stote of Chin. Its neseefs
retained in the district of Chl-ehen, In
Feng*hsi*n£ the most we s ter n department of
Shen-hef, bordering on Kan-sn. fjfc% fa
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162
THE WORKS OF MKNOIUS.
[IK. I.
„ fflMJa ^0 # # H •&
ment of Ch'l was as follows : — The husbandmen cultivated for the
government one-ninth of the land ; the descendants of officers were
salaried ; at the passes and in the markets, strangers were inspected,
but goods were not taxed : there were no prohibitions respecting
the ponds and weirs ; the wives and children of criminals were not
involved in their guilt. There were the old and wifeless, or
widowers; the old and husbandless, or widows ; the old and child-
less, or solitaries; the young and fatherless, or orphans: — these
four classes are the most destitute of the people, and have none to
whom they can tell their wants, and king Wftn, in the institution
of his government with its benevolent action, made them the first
objects of his regard, as it is said in the Book of Poetry,
" The rich may get through life well ;
But alas ! for the miserable and solitary ! " '
4. The king said, c O excellent words! 9 Mencius said, ' Since
your Majesty deems them excellent, why do you not practise them V
• I have an infirmity/ said the king; 'I am fond of wealth/ The
— , a square B was divided into nine parts,
eaeh containing loomSu; eightfarming families
were loeated upon them, one part being reserved
for government, which was cultivated by the
joint labours of the husbandmen ;— see III. Pt.I.
lil -^t ^fif" iHl SJ^—'o 006 "* hereditary
emolument ; "that is, descendants of meritorious
officers, if men of ability, received office, and,
even if they were not. they had pensions, in
reward of the merit of their fathers ' Ponds
and weirs, '—it is not to be understood that the
jmuft were artificial. ^tj^^—^t^^ 9
verb. Per the ode, see tne Shib-ching, EL iv.
Ode VIII. st. 13, where for 9& we find f£.
4- >^5^'ThedukeLiu,'wssthegreat grand.
son of HAu-cht, the high ancestor of the Chau
family. By him die waning fortunes of his
house were revived, and he founded a settle-
ment in |$] («*), the present Pin-ehau (ffl
W \ in 8hen*hst The account of his doing so
is found in the ode quoted, Shih-ching, III. il.
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PT. II. CH.T.]
THE WORKS OF MKNCIUS.
163
£ ^e A W *T ^ ^ H
reply was, 'Formerly, KuDg-liA was fond of wealth. It is said in
the "Book of Poetry,
"He reared bis rides, and filled his granaries,
He tied up dried provisions and grain,
In bottomless bam, and sacks,
That be might gather his people together, and glorify ki$ State.
With bows and arrows all-displayed,
With shields, and spears, and battle-axes, large and small,
He oommenoed his march."
In this way those who remained in their old seat had their rids
and granaries, and those who marched had their bags of provisions.
It was not till after this that he thought he could begin his march.
If your Majesty loves wealth, gave the people power to gratify the
same feeling, and what difficulty will there be in your attaining
the royal sway V
5. The king said, * I have an infirmity ; I am fond of beauty/
Hie reply was, ' Formerly, kin* Tta was fond of beauty, and loved
his wife It is said in the Book of Poetry,
"KA-kungTan-fifc
Game in the morning, galloping his horse,
By the banks of the western waters,
OAtlV.sti. lor 7% w» have in the Shin-
3&"* te 4fef& Hi*****'
i fan*. <fe **r* up / 'etoies? CM Htt
in 4th tone, <to
explains :~- ( etorei in the open air.' *.Tne*lnf
T*al (tee the Doctrine of the Mean, ohap. xrifi)
was the ninth In dosoont from Kong Uo, by
name Tan-In (In 3rd tone). He garnered from
M 2
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y/
164
THJB WOBKS OF MKETCIUS.
[«. I.
,'As far as the foot of Ch't hill,
4 Along with the lady of Chiang ;
They came and together chose the site for their settlement"
At that time, in the seclusion of the house, there were no dissatisfied
women, and abroad, there were no unmarried men. If jour Majesty
loves beauty, let the people be able to gratify the same feeling, and
what difficulty will there be in your attaining the royal sway?'
Chap. VL i. Mencius said to the king HsOan or Chi, ' Suppose
that one of your Majesty's ministers were to entrust his wife and
children to tne care of his friend, while he himself went into Chft
to travel, and that, on his return, he should find thai the friend had
let his wife and children suffer from cold and hunger ; — how ought
he to deal with him V The king said, 'He should cast him off'
2. Mencius proceeded, ' Suppose that the chief criminal judge
could not regulate the officers under him, how would you deaf with
him?' The Icing said, 'Dismiss him. '
3. Mencius again said, 'If within the four borders of your
#1
zz
ZJfeZR
±,2EJW
m bm
Fin to Chi, as is celebrated in the ode. Shin-
ckin*nLLOd*in.ft.fl. tST^-TC^
* the ancient daka/Tan-irs title, before it m
into jfc^F, 'the king, or sovereign,
TiL 1
101
lovCst 1. ^j||>— ^istheTwrb-
XL xxr. 4, 5. j^[ and fljf- active, AfeMI
Terbt. It is better to prefix ' rapposc thai' or
'If,' to the whole sentence, in the translation,
ae the eases in the lemaininr paiacraph eennci
well be pot directly, as this might be. The
replies suggest the renderings of £,£ ft,
which I hare given, a. J^ fifi, see on Ana*
leoHXVIILii. % }h is the and tone* In the
next paragraph, it is the 4th. The two
weO illustrate the diSaroncc of si gnification,
which the tone nukes.
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FT. II. CH.VII.]
THE WORKS Off MENCIUS.
166
SE.w:3E«#.E|
IT ftii ft*
# 1*1
#tftji
ttngrtfom there is not good government, what is to be done t • The
king looked to the right and left, and spoke of other matters.
Chap. Vu. i. Mencius, ha ving an interview with the king
Hsttan of Ch'l, said to him, 'When men speak of "an ancient
kingdom," it is not meant thereby that it has lofty trees in it, but
that it has ministers wrung from families which have been noted in
it for generations. Your Majesty has no intimate ministers even.
Those whom you advanced yesterday are gone to-day, and you do
not know it/
2. The king said, 'How shall I know that they have not ability,
and so avoid employingthem at all V
3* The reply was, 'The ruler of a State advances to office men
of talents ana virtue only as a matter of necessity. Since he
will thereby cause the low to overstep the honourable, and dis-
tant to overstep his near relatives, ought he to do so but with
caution?
4. • When all those about you say, — " This is a man of talents
7. Tn cam io M nm o ro by a wncaia tary ministers.' The jj|| in |£ jj£ might he
omitted, and yet it adds something in the torn
ofthesentenoe. As opposed to <d£t£], ^^f
•'yesterday.' Ghao Chi strangely mistakaa
the meening of the last olanse, whieh he makes
to be *— ' Those whom yon adraneed on the peat
day, do evil to-day, and yon do not know to ent
them off!' a. <g^-Jg, the 3rd tone, 'to let
go,' 'to dismiss.' S.JR^fCflJS*- 11 ***-
i whieh he eanno
novvo
DOM,
On the idiom
r seeFremare,
ehaiaeter ^ ; trot the samples whieh he
add n e e s axe not quite similar to those in this
passage. literally, the opening sentenee would
ae :— 'That whioh is called an aneient king-
dom, is not the saying (^ jjH) of saying it
hasloltytrees; ttUthesayiogof-ithaaheredi-
ally, 'as a thing in
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166
THB WOBK8 OF MBJCIUS.
lie J£*
# JBA*
pT * B $ *
ft ■ ■£ ^ *
£o3F if MPT
and worth/' you may not therefore believe it. When your great
officers all say, — " This is a man of talents and virtue," neither may
you for that believe it When all the jpeople say, — " This is a man
of talents and virtue, 99 then examine into the case, and when you
find that the man is such, employ him. When all those about you
say, — " This man won't do," don't listen to them. When all your
great officers say, — "This man won't do," don't listen to them.
When the people all say, — u This man won't do," then examine into
the case, and when you find that the man won't do, send him away.
5. ■• When all those about you say, — " This man deserves death,"
don't listen to them. When all your great officers say, — " This man
deserves death," don't listen to them. When the people all say, —
" This man deserves death," then inquire into the case, and when
you see that the man deserves death, put him to death. In accord-
ance with this we have the saying, " The people killed him. 9
6. ' Tou must act in this way in order to be the parent of the
people.'
Compare the Chung Tung, xx. 13. 4* ^ffTlp
1 you may not yet be 1 ioto that the man is so and
90 * 800 on Analeots, XIII. oi y. 6. Compart
tho Groat Learning, Ooramentaryx. 3. Wo may
uao tile second person in translating or, mors
indefinitely, the third.
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FT. IX. CH. IX.]
THE WORKS OF MBNCIUS.
167
* m m b ito$
Chap. V11L i. The king Hsttan of Ch't asked, saying, 'Was it
so, that Tang banished Chieh, and that king Wft smote Gh&ut'
Mencius replied, ' It is so in the record*'
2. The king said, 'May a minister then put his sovereign to
deathV
^ 3* Menciu$ said, ' He who outrages the benevolence proper to
his nature, is called a robber; he who outrages righteousness, is
called a ruffian. The robber and ruffian we call a mere fellow. I have
heard of the cutting off of the fellow Chiu, but I haye not heard of
the putting a sovereign to death, in his ease. 9
Chap. TjL i. Mencius, having an interview with the king
HsQan of Ch't, said to him, 'If you are going to build a large
mansion, you will surely cause the Master of the workmen to lode
out for large trees, and when he has found such large trees, you will
m nor nowiMTT
f non nuauaa . i. Of Tang's banish*
ment of Ohieh, see the Shm-eliing~IV. ii, ill;
and of iha amitinf of Chan, see the same, V. i
a j££ is the word appropriated to regicide,
which Menciae in hia reply exchanges lor
f}c. |£,-<anaiiister/ inhere, a ■object
a.jft fc aa a Yeffe,-4fc $£, 'to nurt and
inJnra'aalnihaAnalaa^aaTaraltimea, «To
o u tra ge' snswers well for it hers. In the use of
^, Monetae teams to refer to the expression
§^££, Shfeehing, V. i. Seat. m. 4.
9 Thb Amvanrrr op a nvunVs nor lotos
aooonmna 10 tbm oouuskl or ths una <
▲snrinrux,wnonnsoALLSTOAinnrniseoTxsn>
must, nor awnua wa mm to follow hd ways.
In one important point Meneius's ilinatrationa
JaiL A. prince is not supposed to understand
either house-building or stone-cutting; ha
must delegate those matters to the men who do.
Bat government he ought to understand, and
hemaynot dekgate it toanjaaholaraor o nW er a*
z. The T ftjfi was a special ofleer haring
charge of all the artisans, Ac.;— see the Li Chi,
IV. Scot I. iU xg, and Sect. IV. i. 17. J$,
the xst tono,-~aee Pt Llii 3. ^ fi («^
4th tone),-' its use,' La. the building of the
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166
THB WOEKfl OF MHNOIU&
[BE. I.
mm m m m £> * m m
S '8 1 4 *•$ I # *
a a* 2. *» * ?? * &
be glad, thinking that they will answer for the intended object.
Should the workmen hew them so as to make them too small, then
your Majesty will be angry, thinking that they will not answer for
the purpose. Now, a man spends his youth in learning the principle*
of rtqht government, and, being grown up. to vigour, he wishes to
put them in practice ; — if your Majesty says to him, " For the present
put aside what you have learned, and follow me," what shall we say t
2. * Here now you have a gem unwrought, in ti\e $tone. Although
it may be worth 240,000 tads, you win surely employ a lapidary to
out and polish it. But when you come to the government of the
State, then you say, — " For the present put aside what vou have
learned, and follow me." How is it that vou herein act so differently
.from your conduct in calling in the lapidary to out the gem!'
house. The Rafter ttk and ^T are to be
understood m referring to 4^ and IE; or as in
the translation. . £[£ denotes the maturity of
thirtyyears, when one was supposed to be fit
foremeer a, The dft was twenty-f our Chinese
e«neeieriMli(ofg3d). Chu Hsi, after Chao
Ch% erroneooriy makes it twenty ounoos. The
s^m m question, worth so mnoh, would be yery
dear to the king, end ye* he would oertainly
eonfide to another the poliahing of it ;— why
would he not do eo with the State? jjg 2§£,—
the kingdom, emtaaeingthe families and poeees-
Hons of the nobles. j£-$[- ^ tne zst
tone,-A£ or A, <to make,' not 'to i
From 3£ 1&, however, was orplainod by
Chao Chi (and many still follow him) thus :—
«But in the matter of the goreramentof-yonr
8tate, you say, — For the present put aside what
you have learned, and follow me. Inwh atd Ooe
this differ from your teaohing to. wishing to
teach— the lapidary to out the gem?' Thfi ia
the interpretation whieh Jelien adonts in his
translation. The other upon the 1
to me the better. The first jjty is a dimouNy
in Chao Chl's view; the seoond, in the ether.
But the final jj£ turns the balanes in 1U
favour, and aeoordinaly I have adopted is.
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FT. II. CH. X.]
THE WORKS OF MENCIU8.
169
Chap. X 1. The people of Ch'i attacked Ten, and oonquered it
2. The king Hsttan asked, saying, • Some tell me not to take
possession of it for myself and some tell me to take possession of it.
For a kingdom of ten thousand chariots, attacking another of ten
thousand chariots, to complete the conquest of it in fifty days, is
an achievement beyond mere human strength. If I do not take
possession of it, calamities from Heaven will surely come upon me.
What do you say to my taking possession of it 1*
3. Mencius replied, * If the people of Ten will be pleased with
your taking possession of it, then do so. — Among the ancients there
was one who acted on this principle, namely king VftL If the
people of Ten will not be pleased with your taking possession of it,
then do not do so. — Among the ancients there was one who acted
on this principle, namely king Wftn.
4. € When, with all the strength cf your country of ten thousand
10. Tra Mirauioi
jmdM <B TMM 490MB. VOX FOFUU TOX ML
We shell And thk deetrine often pot forth *ery
forcibly by Menems. H«i the king of Chi
t thai it wee the wffl of Heaven that
he should take Tin, and XeneJne sonde him
to the will of the people, by which only the
othar oonld ha soeartainod. z. The Stale of
Tan (tha tat tone) lay north-wast from Oht,
forming part of the present provinee of Ghih-li.
Ba prJnoe, a poor waahlingj had resigned hla
throne to hie prima miniawr 9 and groat con-
fhsion ensued, ao that the people weloomed
tha ampeamnee of the troops of CM, aa
noresistanostothom, & A ;£* is explained
as-^^/tooonquerit;' bat A has not
this slgnineation. literacy, we might i
'and tm.with it* a- *he •ommon saying is
U^kingWinH^^T^J^
'had possession of two of the three parta at
the kingdom.' Still he did not think that tha
people were prepared lor the entire e atin s tt on
of the Yin dynasty, and left the oompletion at
the fortunes of his house to his son, king
Wo. 4.;^, reed to, 4* tone/ rW £ie
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170
THE WORKS OF MBNCIU8.
[«. i.
chariots, you attacked another country of ten thousand chariots,
and the people brought baskets of rice and vessels of congee, to meet
your Majesty's host, was there any other reason for this but that
they hoped to escape out of fire and water t If you make the water
more deep and the fire more fierce, they will in like manner make
another revolution.'
Chap. XL i. The people of Chi, having smitten Ten, took
possession of it, and upon thi$ f the princes of the various States
deliberated together, and resolved to deliver Yen from their power.
The king Hsttan said to Menciu$ f 'The princes have formed many
plans to attack me: — how shall I prepare myself for them?
Mencius replied, 'I have heard of one who with seventy U
exercised au the functions -of government throughout the king-
dom. That was T'ang. I have never heard of a prince with
a thousand It standing in fear of others.'
2. ' It is said in the Book of History, As soon as T'ang began
properly eongee, *•* *•*• *■** gonewlly 'or
coverages; tome sej wine, jfe , 'a goblet,'
a jag/ ^▼ase/ a t bs m! JbrMttjRgwwrmlljr.—
The fret paragraph, it is said, is eonetrnetod
aeeording to the miss of oosapositW attrfknted
to Oonfnoins in his 'Spring and Autumn,' the
^refesing kononrtothe kingofCM. ^
ozpfMMsthoUl deserts of Yon. Andfe;>
intimates that the conquest was front the dis-
inelination of Yen to fight, *
efChX
maA msTO MBrr o u ? aaanaw . u\
|g jg£ indleaftsa the exeontion of the plana
tobe still in the total* ^£>ia£f £|...^|»
makes the eianes like one in Inglish beginninf
withanonrinetrfoakeotnts. ^;£,— Unr-
oll/, 'await them/ a.' See the SM-eking, IV.
it 6. Meneina hat i n trodnsed the clans* ^
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PT. II. CH. XI.]
THB WORKS OF MJCNC1US.
171
his work of executing justice, he commenced with Ko. The whole
kingdom had confidence in him. When he pursued his work in the
east, the rude tribes on the west murmured. So did those on the
north, when he was engaged in the sooth. Their cry was — " Why
does he put us last? Thu$ 9 the people looked to him, as we
look in a time of great drought to the clouds and rainbows.
The frequenters of the markets stopped not. The husbandmen
made no ohange tn their operation*. While he punished their rulers,
he consoled the people. Hi* progre** was like the falling of
opportune rain, and the people were delighted. It is said again
in the Book of History, " We have waited for our prince long ; the
prince's coming will be our reviving I"
3. 'Now the ruler of Yen was tyrannizing over his people, and
your Majesty went and punished him. The people supposed that
you were going to deliver them out of the water and the fire, and
brought baskets of rice and vessels of congee, to meet your Majesty's
host But you have slain their fathers and elder brothers, and put
"K 4gf Jj£*, and there are torn* other differ* 'The rainbow appears when it rains, eo people,
enees from the original text. Ko was a email m time of drought, long to see it/ Itoseoond
terr it ory , whleh is referred to the present quotation is from the same paragraph of the
district of Hing-ling (St ££) in Kwei-teh Shn-ehing, where we have -f> for ^£. 3.
(feH> to H ~ M fl &-*» CompM6 ** chapfcer #• **#& 5?
mod^oommenWowlng^xiJyinteyret:^ -^L u not our 'if/ but rather 'sisea.' The
•The people look for rain in drought, and «** M ,-ti,. - jm~* — ** =* M *~*
trill stop,' This is perhaps orer-refining, and ^'ikiedemonstratiT^notoondiMonaL' ^
making too moan of the jgg. Chao Ch'i says .<— J£,_^£is not fdOmt only, bat «*cl» as well.
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172
THB WORKS OF MENCIU8.
[K.T.
»>*>
&> ft $££ 3£ & Jfc . _._„
« -t- wjm » £ § a *
their sons and younger brothers in confinement Ton have palled
down the ancestral temple of the State, and are removing to CNt its
precious vessels. How can such a course be deemed proper 1 The
rest of the kingdom is indeed jealously afraid of the strength of Chi ;
and now, when with a doubled territory you do not put m practice
a benevolent government ; — it is this which sets the arms of the
kingdom in motion.
4. 'If your Majesty will make haste to issue an ordinance,
restoring your captives, old and young, stopping the removal of the
precious vessels, and saying that, after consulting with the people of
Yen, you will appoint them a ruler, and withdraw from the country ; —
in this way you may still be able to stop the threatened attack. 9
Chap. ill. 1. There had been a brush between TsAu and L6,
when the duke lift asked Mencius, saying/ Of my offioers there were
killed thirty-three men, and none of the people would die in their
defence. Though I sentenced them to death for their conduct, it is
impossible to put such a multitude to death. If I do not put them
Le. the kingdom'! or the prinee'e, not their,
the people'*. 4. 4fe, 4th tone, need for jBf,
'people of eighty and ninety/ The elaoees
after the lint ere to be understood m the nb*
stanee of the order or ordinance, whioh Monetae
advised the king to lame.
IS. Tn iinonon or m raoru our oblt
SO WILL THTT DIAL BY THBK. Z. IMfeL the
native State of Monetae, was a small territory,
whose name is still retained, in the district of
Tsao-hsien, in Yen-ohan of Shan-tang. B
is explained— 'the noise of a stnugfe.' It is
a brash, a skirmish, lsan eould not stand
long against the forces of L<L Mtt,—* the Die-
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ft. n. en. xuJ]
THE WORKS OF MAMC1UU.
178
IfcR* H."fe*«
*
to death, then there is the crime unpunished of their looking angrily
on at the death of their officers, and not saying them. How is the
exigency of the case to be met?'
2. Mencius replied, 'In calamitous years and years of famine,
the old and weak of your people, who liave been found lying in the
ditches and water-channels, and the able-bodied who have been
scattered about to the four quarters, have amounted to several
thousands. All the while, your granaries, prince, have been stored
with grain, and your treasuries and arsenals have been full, and not
one of your officers has told you of the distress. Thus negligent
have the superiors in your State been, and cruel to their inferiors.
The philosopher TsSng said, "Beware, beware. What proceeds
from you, will return to you again/' Now at length the people
have paid back the conduct of their officers to them. Do not you,
prince, blame them.
3. ' If you will put in practice a benevolent government, this
pestflenoe, and other calamities, such as are
immediately detoribed. ^fc,ist tone, indicates
the application <rf the saying. 4$tjjp^£-
'now at last.'—They hod long boon wiahing to
•how their feeling^ but only nowhad they itand
the opportunity. Jjjj£ £*-*£ *•*■» to the
and officers generally; itfc fe (the 3rd tone),
the officers only. ^^i§|r-to be supple-
mented, aa in par. 1.
t of virtue, and Maintainor of righteons-
outwardly showing inward feeling/ — is
the poathnmena epithet of the dafce. >£fft)
are to be taken together, -'officers;'— see
Analects, VOTLiT. || d£ |g k to be oom-
P^J|(-J|#)ja^JE; compare
ilated,— 'they will hereafter look
, f the rsswnuuu is to the crime
pla ts, a. £f|^f£ -years of
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174
THE WORKS OF MENCIUS.
[»K. I.
f.%1 4,3 s —
MM a
Iff
ft®
MB.
£>
ti
WJSM
people will love you and all above them, and will die for their
officers.'
Chap. XIIL i. The duke Wftn of T&ng asked Mencius, saying.
4 Ting is a small kingdom, and lies between Ch'i and Ch'6. Shall
IserveCh'l? Or shall I serve Ch'A V
2. Mencius replied, 'This {dan which you propose is beyond me.
If you will have me counsel you, there is one thing I can suggest.
Dig deeper your moats ; build higher your walls ; guard them as
well as your people. In case of attack, be prepared to die in your
defence, and have the people so that they will not leave you ; — this
is a proper course.'
Chap. XIV. i. The duke Wftn of Ttog asked Mencius, saying;
'The people of Ch 9 l are going to fortify Hsieh. The mo ve me nt
occasions me great alarm. What is the proper course for me to take
in the case V
2. Mencius replied, ' Formerly, when king T&i dwelt in Pin, the
barbarians of the north were continually m wing incursions upon it
He therefore left it, went to the foot of mount 0h% and there took
threatening it fren the eooth. ||J,4*&toa*>
Hooeenpyaipaoehefeeea.' *.££&> J||
IS. ArwmmwmoiuLD t>mram> <m WBmmur f am*
VOTBELY 0», OBTKT TO PB0PIT14TB, OTRBBFOWSM.
i. Tang still gives its mme to a district efYen-
ehan in the tooth of Shan-tang. North of it
waiCh1» and, in the time of Menefos,Ch'a was
*-»
*"»*%-# fit
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FT. U. CM. XV.]
THE WORKS OF MENCIUS.
175
mstm
i m Km
<er ^ #j t * £
up his residence. He did not take that situation, as having selected
it. It was a matter of necessity with him.
3. ' If you do good, among your descendants, in after generations,
there shall be one who will attain to the royal dignity. A prince
lavs the foundation of the inheritance, and hands down the beginning
which, he has made, doing what may be continued by his successors.
As to the accomplishment of the great result, that is with Heaven.
What is that Ch'l to you, prince? Be strong to do good. That
is all your business/
Ohap. XV. 1. The duke Wfin of Ftag asked Mencius, saying,
'Ting is a small State. Though I do my utmost to serve those
large Tangdoms an either side of it, we cannot escape suffering from
them. What course shall I take that we may do so?' Mencius
M *3p3p+ Iff, #t— 4 ti*tV-ywir<m<»*«.' <&% which now reenmed an old design of tow
27 •=. * .J* 1 4t tiffing it,— that to, I ■initio—, of repairinc the
SC Jfr-W-^MthattoneedinAne- wiffcf iSiprinolp^ townTaVa beetoofl»era.
Ie9tfc£vii,e*et. A, good dealmnet be •applied tionaagainet ring. a. 8m ehap. til, and alio
a^lni^tr^-latk^tobrinaoaiM^^. ^ D ^ ^ £ jfc jlj !?>-* to *•* *
teto;£aereaetUverb,-£j:. 3. ||^,-,
generaUjr,<aprinee/ f& $£>—$£>'*)»<">*
of a 00000% or elne/ <a beginning;* ^^^Ct
the ^b to not a mere expletive, bntto need ae
in Ineteeta, XL to. % * <*, « aa to thto-the ae-
oompllahlng/**. j|, the grd tone, to the ▼era,
16. Two oovaam 010 vo a fawn mnvan by
ma Samoa* 5— ruenx on pbatk. i. Oompaie
ohap. lit M,— read oH the 4^ tone, 'to
aeamble,' 'meet with.' 5J|,— 'aaeraganarton.'
• T =» ^,—eee Analeett, TO. zziii, e* at
nonewmATmeeonAKaaianT. Moneinowaaet
hto witf ■ end, I eweaeee, to ghre done Wan an
anewer. ItwaeaftTerywJl tofilhlm tode
need, bat Ike pro mtoo of a royal deaeendant
w«*Maaidr/benurt eon*ft*tolriin. Ifee
reward to be reallaed in thto world in the per-
aan of another, and the reference to Heaven,
aa to a Me more than to a peraonal God,— are
welenehaly. Contra* Ptelmmvit 3, —«Tru*
in ta» Lord and do good; j»ahaltthoadweHin
ta^land t aadTerilrtho«Bhaltbefe<L' 1. gj£
wae the naaae of an aneietitprinoipatttT, adjoin-
II bad long been incorporated with
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176
THE WORKS OF MENCIUS.
[IK. I.
iff fillip
replied, f Formerly, when king T"e\i dwelt in Fin, the barbarians of
the north were constantly making incursions upon it. He served
them with skins and silks, and still he suffered from them. He
served them with dogs and horses, and still he suffered from them.
He served them with pearls and gems, and still he suffered from
them* Seeing this, he assembled the old men, and announced to
them, saying, " What the barbarians want is my territory. I have
heard this, — that a ruler does not injure his people with that where-
with he nourishes them. My children, why should* you be troubled
about having no prince? I will leave this." Accordingly, he left Pin,
crossed the mountain Liang, built a town at the foot of mount Ch%
and dwelt there. The psopta of Pin said, " He is a Jtanevplent man.
We must not lose him." Those who followed him looked like crowds
hastening to market.
*. On the other hand, some say, " The kingdom is a thing to be
kept from generation to generation. One individual cannot under*
lematemean*— 'If I
to die from the bar-
barian* I will §o and preserve toot ruler far
you/ So tha paraphxast in the ftt *j|h The
H Wb f ft0W * T * r > «»y»!— 'My children, why
naad yon be troubled about having no prines?
When I am gone, whoever ean aeenre yonr
repose, wfll be yonr pcinoe and ebiet Iwffl
leave this, and go elaewhere/ £j'jijiBdaf»
ftrant rathetfrom ta^eame phrase in ohap.Tii
There it meana tredere, hare maran "
raUr. & Tliis paragraphia to be i
epoken to a ruler ■> in hie own ]
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FT* II. CH. XVI.]
THE WORKS OF MENCIIT8.
177
IE Jifr ^ GS fa £> ^§
Bk >L 2l >& >& Hi ^v*
take to dispose of it in his own person. Let him be prepared to die
for it Let him not quit it."
3. ' I ask you, prince, to make your election between these two
M
h mm
a»i a #
Chap. XVI. 1. The duke Fing of LA was about to leave Ait
pa&iM, when his favourite, one Tsane Ts'ang, made a request to him,
saying, ' On other days, when you have gone out, you hare given
instructions to the officers as to where you were going. But now,
the horses have been put to the carriage, and the officers do not yet
know where you are going. I venture to ask.' The duke said,
• I am going to see the scholar Mttng.' 'How is this?' said the other.
4 That you demean yourself, prince, in paying the honour of the first
visit to a common man, is, I suppose, because you think that he is
a man of talents and virtue. By such men the rules of ceremonial
proprieties and right are observed. But on the occasion of ibis
Ming's second mourning, his observances exceeded those of the
former. Do not go to see him, my prince/ The duke said, 'I will
not/
2. The officer To-eh&ng entered the court, and had an audience.
ohap.Yii. ^-A'toteke tbewhoU die-
epohenby*
Let' total wttfc. &ie not to be referred
The peraphreebt write the whole
i by thornier r-thoi t— 'The territory of
i down by my ea ee rt o ni to
their deeeendanta, thai they ehooJd keep it from
aonaraMon to generation. It ie not whet loan
aaaanminaaypeieonthediiponUol Ifealami-
VOL. H. N
tier end dimonltfee eome, my eovne ie to i _
to the death to keep it Imeynotehendonie,
andeoeleewhere.' Tfceieeeiiiiif eomoitethe
eame. Bnithe^Jieegelnetthie^
16. A KAs*e way di ham m
Hbatkv. Tn :
» owlt eononnauam. a. The dnke Ping\i.e.
*Th«Pe«ineeiorOhedbeeni»JormedofMe»-
oina't worth, it appeara, by Yo-ehing, and waa
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178
THB WOBKS OF MBNCIUB.
[BK. I.
He said, 'Prince, why have you not gone to see Ming K'o ? ' The
duke said, * One told me that, on the occasion of the scholar MfcWs
second mourning, his observances exceeded those of the former. It
is on that account that I have not gone to see him/ * How is this I'
answered Yo-ch&ng. ' By what you call "exceeding" you mean,
I suppose, that, on the first occasion, he used the rites appropriate
to a scholar, and, on the second, those appropriate to a great officer ;
that he first used three tripods, and afterwards five tripods." The
duke said, • No ; I refer to the greater excellence of the coffin, the
shell, the grave-clothes, and the shroud.' To-ching said, 'That
cannot be called "exceeding/ 9 That was the difference between
being poor and being rich/
3. After thi$y To-chftng saw Mencins, and said to him, 'I told
going oat,
a-
ettbaaamattmetodo
rttohlmmapromieor
moral and polittoal eatonee, by yisiting him
tad- jdnghtoaerriom. Tha author of the [JIJ
taeidoatla this chapter to to be re f erred to the
4m year of the aorereiga ^£, a. a 31 1, bat the
ehroaology of the duke Finf ie vary oonfheed.
tftonof snrprtoe, extending baek to ffa j£-
la Jgjl £ Jf 5fL, the 5$. k hardly ao maeh
as an iaterrogation. I have given ita tome by
— «I eappose/ Jt| doaa not indiemte the
erlginofiitmarjdriaMhfrtonJjthairaxhibi.
tftoa. The irat aoaasfo a of M on ria a*amonr nla g
reianrt mwm that, it to e^ for hto father.
Bat hto father died, aeoording to the meatrad
aoeoaata, whaa he waa only a child of three
year* old. Weraameaapomthatthemfoartto
IfiTantad the story. I have retained the ear*
n a m* M i n g ham, mea 1t i ng the pejagraph b e tt ar
theaMonotaa. a. jfe j£toadoahmenfnamn,
Thto iadiTidaal, whom name was K'e (&}—
aaa per. 3), waa a dtoarpto of Monetae, The
sarnamo probably aroaa from oaa of hto a
torn haying beaa the maato maetat of
8tate, and the name of hto <
to beeome the designation of hto i
The tripodaoontaine
taaaerinee. Theaon
of aStatoaareayagreatomearSfe, and a eeholar
three. To eaoh tripod beloagad ita appropriate
kindof flesh. frfHS^Hft*** 11 *'
-'th«^b^'La.^o^ia^c.^whatYo.
ehiag had said, the daha waa going to ytom
oefcringeofmeati
1 aaad nine, the prinee
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FT. II. CB. XVI.]
THE WORKS OF MKtfOIUB.
179
the prince about you, and he was consequently coming to see you,
when one of his favourites, named Tsang Ts'ang, stopped him, and
therefore he did not come according to his purpose/ if endue said,
• A man's advancement is effected" it may be, by others, and the
stopping him is, it may be, from the efforts of others. But to
advance a man or to stop his advance is really beyond the power
of other men. My not finding in the prince of LA a ruler who would
oonfide in me, and jput my oounseU into practice, is from Heaven.
How could that scion of the Tseng family cause me not to find
the ruler thai would suit meV
fc to nod in th# 3rd and 4th
both with the wunem— ninft-jjyto
KIM JH 3§f*fe not tpoktii Mtn|y
with irfirittii to tho doko'f not
k» tod p wipon d, to
>JC j£ w*Hy oosv^jb all the moata* im *•
trmilition, howoror poriptowtto tfcat nay
MHk With this refcranoe of Moaotaft to
Hoftten, oompti* the Ung uag o f Confttfta.
Analooto, VTL xxii ; IX. t; XIV. xxzriii.
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180
THE WORKS OF MENUIU8.
[u.n.
BOOK II.
KUNG-SUN CH'AU. PABT I.
m H M =? £ tt &.¥ # 0,
Chapteb L i. Kung*un Ch f fa asked Mencius, Baying, « Master,
if you were to obtain the ordering of the government in Oh't, could
you promise yourself to accomplish anew such results as those
realized by Kwan Chung and Yen V
2. Menoius said. 'You are indeed a true man of Ch't You know
about Kwan Chung and Yen, and nothing more.
3. ' Some one asked Tsftng Hst, saying, " Sir, to which do yon
give the superiority,— to yourself or to Tsze-IA ?" Tsftng Hat loosed
uneasy, and said, " He was an object of veneration to my grandfather."
Tnu or ras Boos.— The name of Kung-cun literally, ' in a way.' Chao Chi says,— flf-ff*
• £^'inanomofclway,'andOhuHst,jga£
i^, 'to oeeupy an important position.' In*
jn£ W|> *° •***!> **• kandlo of government'
The analogous ph ras e y *|j^ isnsodnowto
do aa ri bo an omeor'a appointment 4$ <Ajt, —
■oa Oonfaoian A naloots, HX nil ; XIV.x,XTii,
xriiL §^^v-eeeAnalests,V. xri;
eius,LPtII.iT. 3. Tseng Hal was 1
son, according to Chao Ohl and Oka Hal, os?
Taing Shin, the mmooe disciple of Oonlbetan,
Others say he was Shan's son. Ittoamoet poial.
ohapter, the book is named from him aoeord
ingly. On jfr fQ [* aee note on the title
of the first Book.
1. Wmm Mnonn wbhsd to am a tbus
noTAL oanmoT as* swat nr m Kxaenon,
AJH> COULD WAULY KATS BJUUZKD H, VBOM TUB
psouLiAft cmounsTAjrcss of tub txxb, hi would
nor, to do so, bats had na o o u Baa to Airr wajts
iaooaeieTJVT wanna idea, 1. Kung-eun Gh'ao.
one of Xeneius's disciples, belonged to Oh% and
waa probably a oadet of the dooal family. The
■one of the princes were generally Jjfa. -7* ;
their sons again, j£j£ J^L 'ducal grandsons,'
and those two eharaeters became the surname
of Pair doooondants, who mingled with the mv
distinguished slassee of the people. ^ j$,
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FT. L ca. I.]
tHB WORKS OF MENdUS.
181
« K # la ■* bbg *m»»
j» *# * ?• * * * a*
" Then * pursued the other, " Do you give the superiority to yourself
or to Kwan Chung t" Tsftng Hst, flushed with anger and displeased,
said, " How dqre you oompare me with Kwan Chung 1 Considering
how entirely Kwan Chung possessed the confidence of his prince, how
long he enjoyed the direction of the government of the State, and
how low, after aU 9 was what he accomplished, — how is it that you
liken me to him ?"
4. ' Thus,' concluded Menciue, ' Tsftng Hsl would not play Kwan
Chung, and is it what you desire for me that I should do so V
5. Kung-*un Cfidu said, ' Kwan Chung raised his prince to be
the leader of all the other princes, and Ten made his prince illustrious,
and do you still think it would not be enough for you to do what
they didt'
6. Mencius answered, 'To raise Ch'f to the royal dignity would
be as easy as it is to turn round the hand/
7. 'Sot' returned the other. 'The perplexity of your disciple
my behalf/ Son Shih (Jff gj£)» *•
translation, The dictionary give* it, ^gjjl,
1 the appearanoe of rererenoe.' 4r «3Cy— we
see what a wide application this character JP«
baa. j^^,— ^isnottobetakanaslfit
ware the sign of toe preeent oomplete tense,
though In the dictionary this passage is quoted
under that signification of the character. It is
here~||£ * 7J # '<vmoxe than forty yean
Kwan Chung po a w ewd the entire confluence of
"MAT
paraphraat of ChaoOhl, takes itas ■
1 Do yon think that I desire to do i
does not appear to be ChYs own interpretation.
literally, « and are Kwan Chung and Yen still
not suttaientto be played?' 7* Jf ^Jj— '*»
this ease; 'but by using our exclamatory 80 1
the spirit of the remark is brought out J^
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182
THE WORKS OF MHTGIUB.
[ml n.
is hereby very much increased There was king Wta, moreover,
with all the virtue which belonged to him ; and who did not die
till he had reached a hundred years : — and still his influence had not
penetrated throughout the kingdom. It required king Wft and the
duke of Ch&u to continue his course, before that influence greatly
prevailed. Now you say that the royal dignity might be so easily
obtained : — is king Wftn then not a sufficient object for imitation!*
8. Mencius said, ' How can king Wftn be matched ? From Tang
to Wft-ting there had appeared six or seven worthy and sage
sovereigns. The kingdom had been attached to Tin for a long time,
and this length of time made a change difficult. WA-ting had all the
princes coming to his court, and possessed the kingdom as if it had
oeen a thing which he moved round in his palm. ^ Then, GhAu was
removed from WA-ting by no great interval of time. There were
still remaining some of the ancient families and of the old manners,
of the influence also which had emanated from the earlier sovereigns,
and of their good government. Moreover, there were the viscount of
Introdoeee a. now a nhje a t, md * * mgw mm fee eighteen eoreieigiia, exo l ntlTO of thomeeHoa,
the paint la hud. King Wftn died a* $*— and from Wft-ting to Chan (13*3-1153) aeion.
Ch'ta «** tlie ronnd number. ^ =jf J? ^(ee^),endtone,«edeeinBlLl.Tt.I.TlL
&M&-493Zft#&ZS!i *** H^^^^H^-^Ann.
«,<Wowyonaytl*»i.iii^ Tl» latter two are ^P *»
the royal ewaj thn» eaafly.' a From Tao* to -*r *
Wft~tiBg(»,c. 1765-1303) there wore altogether aa being nnolea of Chan, * royal aone.' f^lT
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FT. 1. CH. I.]
THE WORKS OF MENOIU8.
188
*5feJtt&A3E&W£ ,: f
Wei and bis second son, their Royal Highnesses Pt-kan and the
Viscount of Gh% and K&o-ko, all men of ability and virtue, who gave
their joint assistance to Ch&u in his government. In consequence
of Aeee things, it took a long time for him to lose the throne. There
was not a foot of ground which he did not possess. There was not
one of all the people who was not his subject. So it was on hie
tide, and king Win at his beginning had only a territory of one
hundred square A. On all these accounts, it was difficult for him
immediately to attain to the royal dignity.
9, ' The people of Ch't have a saying — " A man may have wisdom
and discernment, but that is not like embracing the favourable
opportunity. A man may have instruments of husbandry, but that
is not like waiting for the farming seasons." The present time is
one in which the royal dignity may be easily attained.
10. 'In the flourishing periods of the HsiA, Yin, and Ohiu
dynasties, the royal domain did not exceed a thousand U, and
CJh'l embraces so much territory. Cocks crow and dogs bark to
n(ioinooaybrothor)of ffi T
I a distinguished man and minister
of the time, —whose worth wm first disootered
hy king Vritik, hot who oontinaed loyal to the
Uke.th.pUo. of gj. 9>SIS>
for.*-. kvJI^JK'^-
aaia
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184
THE WORKS OF MfiNCIUS.
(ML n.
BP»Stt#tt.fe
mum
one another, all the way to the four borders of the State : — so -Ch f 1
possesses the people. No change is needed for the enlarging of its
territory : no change is needed for the collecting of a population.
If its ruler will put in practice a benevolent government, no power
will be able to prevent his becoming sovereign.
n. 1 Moreover! never was there a time farther removed than the
present from the rise of a true sovereign : never was there a time
when the sufferings of the people from tyrannical government were
more intense than the present. The hungry readily partake of
any food, and the thirsty of any drink.
12. 'Confucius said, "The flowing progress of virtue is more
rapid than the transmission of royal orders by stages and oouriera."
13. 'At the present time, in a country of ten thousand chariots,
let benevolent government be put in practice, and the people will
be delighted with it, as if they were relieved from hanging by the
heels. With half the merit of the ancients, double their achievements
Bk. L Pt L rtL 3. zx. The 4§fe in ^ j& laid on the 4jL Peffcej* the expreenons-
<fe> JH£flfri*P«pl«i»* Wemightput , «^ily4o«a^«M&rdodrinkinf. i*The
Zi \L ^J\L a A> j^*, .v diettnetlon between If end ft? ii much dis-
*intl»srdtone,end^end#inthe Some miO» Jf Ibnn^fc^poiL brt
tune, Bat in Bk. Vg. Pt. l^x*r& *•**▼• that it unlikely. It denote* the tloweTeoa-
ib««xpr«Mioi»0L^-^^yg^-^ Teyanosofdefpctehei, and the other tl* mm
ft, where £ and £ must have their "»«• Somneheeemeptaln. 0M*»£fg»
onlinarj tones. Stress therefore is not to be *i toe. 13 ^^f "MJB y '^ MHli iim ^
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FT. I. CH. II.]
THE WORKS OF MMNCIUS-
186
is rare to be realised* It is only at this time that such oould be the
case.'
Chap. IL i. Kung-sun Ch'&n asked Mencius, saying, 'Master,
if you were to be appointed a high noble and the prime minister of
Gh'l, so as to be able to carry your principles into practice, though
yon should thereupon raise the ruler to the headship of all the
other princes, or even to the royal dignity, it would not be to be
wondered at.— -In such a position would your mind be perturbed or
not V Mencius replied, ' No. At forty, I attained to an unperturbed
mind/
2. CKdu said, ' Since it is so with you, my Master, you are far
beyond Ming Pftn/ ' The mere attainment/ said Meneius, ' is not
Hi* term ££, and embracing generally the
•motions, dosireo, spp otltes ) . The moral and
Intellectual powers ouuht to be supreme and
govern, but thai* is a close connexion b o i ircc n
them and t)ie oihars which gr?e enest to them.
Tha active powers may not bo stunted, lor thorn
Uie whole ohoraotcr will be feeble. But on the
other hand, they moat not be allowed to take
tfcelead. They must set their 1
bitter suflJnfr*%teralry, it to <mtF they were
loosed from being turned upside down and sus-
pended/
% That Mbbcsus kab araibxd to ah ubi-bb-
nrasxD koto; that ths hbass bt which hb
HAD nOHB SO WAS HBI XXOWLXDOX OF WOXDS AMD
THS HDVSJBHHBST Of HH rASBIDB-SATUBB ; AMD
THAT THH4 KB WAS A fOLLOWXB OF OOSVUOTOS.
The chapter is divided into fear parts >— the
first, para. 1-8, showing generally that there
are various ways to attain an unperturbed
mind ; the second, pars, u, io, exposing the
error of the way taken by the philosopher
Kao j the third, pars. 11-17, unfolding Men-
elus*s own war ; and the fourth, para. 18-sfi.
ahowing that Mencius followed Confucius, and
praising that Saga as the first of mortals. It
Is chicly owing; to what Mencius says in this
r about the nourishment of the passion-
, that a place haa been accorded to him
the sagas of China, or in immediate
proximity to them. His Tiews are substan-
tially these t— Man's nature to composite ; he
possesses moral and intellectual powers (com-
prehended by Menems under the term jQ
'heart,' 'mind,' interchanged with ]fe t 'the
will'), and active powers (summed up under
mind, and the war to develop them in *H
their completeness to to do good. Let them be
vigorous, and the mind clear and pure, and
we shall have the man, whom nothing external
to himself can perturb,-— Horaoe't je s se s at
tsssosS) propositi eswsi. In brief^ if we take
the $amtm oorput of the Roman adage, as not
> mere physical oodV, but
physical ni '
emotional and 1
the
what Mencius
exhibits here, may be said to be l men$ atma la
a».' Tlie 1
attentive reader villi, I think,
find the aboTo thoughts dispersed through this
chapter, and be able to separate them from the
irrelevant matter (that especially relating to
Confucius), with which they sre put forth. 1.
jhp, 'to add,' and generally 'to confer upon,'
to here to be taken passively,--' If on you were
conferred the dignity of , fte. ^,4* tone.
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186
THE WORKS OF MENOfUS.
[IK. IJ
m ■& m n % n.
alt The scholar K&o had attained to an unperturbed mind
earlier period of life than I did/
difficult
at an
3. Ch'du asked, 'Is there any way to an unperturbed mind?'
The answer was, ' Yes.
4. * Pl-kung YA had this way of nourishing his valour : — He did
not flinch frdm any strokes at his body. He did not turn his eyes
aside from any thrusts at them. He considered that the slightest
push from any one was the same as if he were beaten before the
crowds in the market-place, and that what he would not receive from
a common man in his loose large garments of hair, neither should he
receive from a prince of ten thousand chariots. He viewed stabbing
a prince of ten thousand* chariots just as stabbing a fellow dressed
in cloth of hair. He feared not any of all the princes. A bad word
addressed to him he always returned.
5. 'M&ng Shih-shd had this way of nourishing his valour: —
Wk l£ most be; sea on ^ J[J), Analects,
uLxr. Ch'au's meaning is that, with so great
an office and heavy a charge, the mind might
well be perturbed :— would it be so with his
master ? With MeneraVs reply, compare Con*
fueius's account of himself; Analects, EL iv. 3.
a. Mang Pan was a celebrated bravo, who could
pull the horn from an ox's head, and feared no
man. Kao is the eamewho gives the name to the
6thBookofMenoius. ^^C£| is not to be
understood so much with reference to the case
of Hang Fin, as to the attainment of an un-
perturbed mind, without reference to the way
of attaining to it 3. jgheie^ 22p fw| 7''
or 'method/ 4. Pt-kung Tu was a bravo,
belonging probably to Wei (WS\ *»* «on«
£M1t
nested with its ruling family.
(and tone), ^g^, litorall*
bend, not eye avoid.' The meaning is net that
he had first been wounded in those parts, and
•till was indifferent to the pain, but that he
would press forward, careless of all risks. JH
covers down to j|B. — *&^jfe> "'the least
push,' -disgrace. *j|j jtt (eVde, and tone) are
not to be separated, and made— 'the market*
place or the court' The latter character Is used,
because anciently the different parties in the
markets were arranged in their reepoctlv*
ranks and places, as the officers in the court*
But compare Analects, XIV. xxrviii t. JKL
There is a difficulty with the fift in 3& 1ft
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FT. I. CH. II.]
THE WORKS OF MENCICTS.
187
f w 1 mm ffiElti
fie said, " I look upon not conquering and oonquering in the same
way. To measure the enemy and then advance ; to calculate the
<*hances of victory and then engage : — this is to stand in awe of the
opposing force. How can I make certain of conquering t I can only
rise superior to all fear."
6. 'Ming Shih-ehd resembled the philosopher Tsftng. Pt-kung
YA resembled Tsze-hsUL I do not know to the valour of which of
the two the superiority should* be ascribed, but yet Mftng Shih-shd
attended to what was of the greater importance.
7. 'Fonncrly^hephUosopWTs&ngsaidtoTsze-hsianK^Doyou
love valour ? I heard an account of great valour from the Master.
It speaks thus: — 'If, on self-examination, I find that I am not
upright, shall I not be in fear even of a poor man in his loose
garments of hair-cloth 1 If, on self-examination, I find that I am
upright, I will go forward against thousands and tens of thousands. 9 "
<&, m thiagentleman in the end of the para-
graph rimplyealU him»elf<&. Heneethe j£[
b taken like our <h'm;'-- MtogVm^hl. The
ueeof A before the name, especUUyin the wrath
ef Chine, it eoeiofoot to this. Notwithstanding
the fjft in the firm elenee of thie paragraph,
we need not translate differently from the ilret
elenee of the preceding. ^£ fi>"~
loots, VIL x. a; need hem simply for 'the
enemy.' 6. ^ B^,_ M in Uet chapter.
Pi-kung Yu thought of others,-- of oonquering ;
Ming Shih-ehe ofhimeelf;— of not being afraid.
The basis of the reference to the two die-
oiplee is the oommonly reoeired idea of their
oeroral characters. Ttang Shin wae refice-
tire, and dealt with himeeU Two heft wae
ambition*, and would not willingly be in-
ferior to othere. 7. Imm-hsiang wae a diedple
of Tseng. ]j£,— properly, the straight eeains,
from the* top to the edge, with which an ancient
capwaemaae v metaphorioal]ynaedf6r*ttreighC
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THE WORKS OF MENCIU&
[bk. II.
A!*M, ^
III
8. ' Yet, what M&ng Shih-shS maintained, being merelyhiB physical
energy, was after all inferior to what the philosopher Tsftng main-
tained, which was indeed of the most importance.
9. Kung-mn Ch'du said, ' May I venture to ask an explanation
from you, Master, of how you maintain an unperturbed mind, and
how the philosopher K&o does the same ? ' Meneius answered, ' K&o
says, — " W hat is not attained in words is not to be sought for in the
mind ; what produces dissatisfaction in the mind, is not to be helped
by passion-effort." This last, — when there is unrest in the mind, not
to seek for relief from passion-effort, may be conceded. But not to
seek in the mind for what is not attained in words cannot be conceded.
The will is the leader of the passion-nature. The passion-nature
pervades and animates the body. The will is first and chief, and the
passion-nature is subordinate to it. Therefore I say, — Maintain firm
the will, and do no violence to the passion-nature.'
springs from its being used as correlate to 4JJ^
' the mind,' taken in connexion with the idem
of * energy' inherent in it, from ite composition.
Thug it signifies the lower portion of men's
constitution ; end here, that lower pert in its
lowest sense,— animal vigour or courage. The)
H^ refers to what had been conceded to 8h6
in par. 6. I translate as if there were a comma*
15, the interrogation being denoted by the
tone of the Yoiee. 8till the jj| is the final
particle, and not the initial 'now,' with a
different tone, as Julien supposes, a Here we
first meet the character 43 , so important in
this chapter. Its different meanings may be
seen in Morrison and Medhurst. Originally it
was the same as ^. ' cloudy vapour.' With
the addition of ^|£, 'rice,' or 1^, 'fire,' which
was an old form, it should indicate 'steam of
rice,' or ' steam ' generally. The sense in which
Meneius uses it is indicated in the transla-
tion and in the preliminary note. The sense
or pause after the two ijj*. 9» Kao's principle)
seems to have been this, — utter indillerenoe
to everything external, and entire passivity of
mind. Modern writers say that in hie words
is to be found the essence of Buddhism,— that
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FT. I. CH. II.]
THE WORKS OF MENCffUg.
189
BRUM,®
nwm=f W^iu# k B k B.
10. Cft'tfu observed, 'Since you say — " The will is chief, and the
passion-nature is subordinate," how do you also say, "Maintain firm
the will, and do no violence to the passion-nature ? " Mencius replied,
'When it is the will alone which is active, it moves the passion-nature.
When it is the passion-nature alone which is active, it moves the
will. For instance now, in the case of a man falling or running,
that is from the passion-nature, and yet it moves the mind.'
1 1. ' I venture to ask/ said Ch'du again, ' wherein you, Master,
surpass Kdo.' Mencius told him, ' I understand words/ I am skilful
in nourishing my vast, flowing passion-nature/
12. CKdu pursued, 'I venture to ask what you mean by your
vast, flowing passion-nature!' The reply was, 'It is difficult to
describe it.
the object of big attainment was the Buddhistic and jfa synonymously. f8 t mm fH£j?'"3F a 9--
•ri^d^andperhaptthiehelpatwtoaglimp^ — w *"***-^«^
of his meaning Commentators take sides on
Jfiffrtb If*' whether the'words' areKao's
own words, or those of others. To me it is
hardly doubtful that they must be taken as the
words of others. Meneius's account of himself
below, as ♦ knowing words,' seems to require
this. At the same time, a reference to Xso's
arguments with Mencius, in Bk. VI, where he
changes the form of his assertions, without
seeming to be aware of their remtation, gires
some plausibility to the other view. Chao Oh*l
understands the expression thus : — 'If men's
words are bad, I will not inquire about their
hearts ; if their hearts are bad, I will not
inquire about their words!' The pjT is not an
approval of Kao's second proposition, but a con-
cession of it simply as not so bad as his first.
stasis* goes en to show wherein he considered
ttssdsm cti Ts. Irom his language here, and in
the ass^nejagraph, we sss that he uses jjf?
<the ^ is the filling up of the body.' M
might seem here to be little more than the
' breath,' but that meaning would come alto-
gether short of the term throughout the chapter.
" mtsnd what his 1
io. Ch*au did not understand
had said about the relation between the mind
and the passion-nature, and as the latter was
subordinate, would hare had it disregarded alto-
gether : — henoe hit question. Menoius shows
that the passion-nature is really a part of our
constitution, sets upon the mind, and is acted
on by it, and may not be disregarded. f=F"
ML — ». The 2J£ meets Chan's disregard of
the passion-nature, as not worth attending to.
ii. The illustration here is not a Tory happy
one, leading us to think of 43 in its merely
material signification, as in tnelast paragraphs
there is much vain babbling in the commen-
taries, to show how the 43 of hearen and earth
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190
THE WORKS OF MENCITJS.
[SK. II.
******** ah.*:*™
£ jLg &J fJ 1 & g is &
tl^0^ti4, SUM
H>A *>#&?! #f«TM
13. 'This is the passion-nature: — It is exceedingly great, and
exceedingly strong. Being nourished by rectitude, and sustaining
no injury, it fills up all between heaven and earth.
14. 'This is the passion-nature : — It is the mate and assistant of
righteousness and reason. Without it, man is in a state of starvation.
15. • It is produced by the accumulation of righteous deeds; it is
not to be obtained by incidental act? of righteousness. If the mind
does not feel complacency in the conduct, me nature becomes starved.
I therefore said, " K&o has never understood righteousness, because
he makes it something external."
16. "There must be the constant practice of this righteousness,
but without the object of thereby nourishing the passion-nature. Let
not the mind fowet its work, but let there be no assisting the gipwth
of that nature. Let us not be like the man of Sung. There was
a man of Sung, who was grieved that his growing corn was not
par. 9. Itlt better, howow, in tlmtraulatlon,
to tnpply 'man,' than 'body/ 15. ML, «|»
take an enemy by farprite;' and iJE f/L m
'ineidentalaomofrightetennem/ Sreibrt
to the paatton-natiire iteelf. The analyst of
eondnet and feeling hen it *try food.
it the 4ff aleo of man. Monetae, it teems to
me, bat before hi* mind the ideal of * perfect
tomplete in all the parte of bit eonttitn-
It it this whiob give* itt elevation to bit
I,— at in the Utter part of par. 15. ttt
1 hem in the tenet of ' to fill up,' not « to ttop
«*•' Staitheaf^^ij|^P|i.one
of thott owo fe ex pr et ti ont, which fill the ear,bnt
do not intent the mind. 14. ▲ peotemnttbe
made alter the Jfe whiob refert to the
etat't eentiment it jnet, Tl* eomtoimtm
u$ at " •" ' "
Of «t eft. On the Utter tontoneo, ate
Bk.VLT. «<*. Tf T hi-r gl-rtn thn meiTilna
of thouxt-^n jj, }fntoJBj&
Oh* Htl alto inelfoet, Bat for tfceirf Mn, we
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FT. I. CH. II.]
THE WORKS OF MKNCIUB.
191
looser, and so he pulled it up. Having done this, he returned home,
looking very stupid, and said to his people, "I am tired to-day.
I have been helping the corn to grow long. ' His son ran to look at
it» and found the oorn all withered. There are few in the world,
who do not deal with their passion-nature, as tf they were assisting
the oorn to grow long. Some indeed consider it of no benefit to
them, and let it alone : — they do not weed their corn.. They who
assist it to grow long, pull out their corn. What they do is not
only of no benefit to the nature, but it also injures it/
1 7. Kung-eun CKdu further asked, ' What do you mean by saying
that you understand whatever words you hearV Meneius replied,
' When words are one-sided, I know how the mind of the speaker is
clouded over. When words are extravagant, I know how the mind
is fallen and sunk. When words are all-depraved, I know how the
mind has departed from principle. When words are evasive, I know
how the mind is at its wit's end.
should hardly know what to make of it j£
Is taken in the tons* of Jjj £U 'to do with
anticipation 04 or a view to, an ulterior object.'
UJs meaning of the term is supported by an
#n»pfefromthe^3£4|'. ^-'tired.'
17. Here, as somotiinesbei^ we miss the pre-
liminary £|, noting a question by Moneius'e
1nterloeator,andtheeameoaiiieioniefreqoeDt
These evils growing in the mind,
In all the rest of the chapter. I hare supplied
the lacunae after Oho Hal, who himself follows
Lin Chin-ehl (^ ^ ^f), a scholar, who
died A.n. 1176. Chao Chi sometimes errs
egregiously in the last part, through not dis-
tinguishing the speakers. With regard to the
first ground of Menoius's superiority over Kio,
—his ' knowledge of words,' as he is briefer
than on the other, sons is still less satisfactory,
—to my mind at least Perhaps he means to
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THE WORKS OF MENCIUS.
[BK. II.
,3g k Bt&ZtM m>M>%
do injury to government, and, displayed in the government, are
hurtful to the conduct of affairs. When a Sage mall again arise,
he will certainly follow my words/
18. On this CKdu observed, ' Tsfti Wo and Tsze-kung were skilful
in speaking. Zan NiA, the disciple Min, and Ten Yttan, while their
words were good, were distinguished for their virtuous conduct.
Confucius united the qualities of the disciples in himself lut still
he said, " In the matter of speeches, I am not competent" — Then,
Master, have you attained to be a Sage t'
19. Meneius said, * Oh 1 what words are these % Formerly Tsze-
kung asked Confucius, saying; " Master, are vou a Sage ? " Confucius
answered him, " A Sage is what I cannot rise to. I learn without
satiety, and teach without being tired." Tsze-knn^ said, " Tou learn
without satiety: — that shows your wisdom. You teach without
^p, and here we have the addition of Mk.
\ which give a good deal of trouble.
■ay, that however \
> the dignity to whieh
irever peat
he might be raited, hie knowledge of words,
and ability in referring incorrect and injurious
sp eec h es to the mental defects from whieh they
■prang, would keep him from being deluded,
»his mind unperturbed. One of the
1 Oh'eng uees this illustration :— 'Men-
eiuswith hie knowledge of words waa like aman
seated aloft on the dais, who can distinguish all
the movement* of the people below the hall,
. if it wi
which he could not do, if it were necessary for
him to descend and mingle with the crowd,'
The ooneluding remark gives rise to the rest of
the chapter, it seeming to Ch'in that Hencius
placed himself by it on the platform of sages.
i& Compare Analects, XL ii. a, to the enumera-
tion in whieh of the excellences of several of
Confaoius's disciples there seems to be here
areferenee* There, however, it is said that Zen
Kin, Min, and Ten Yuan were distinguished for
take W as a verb,— < were skilful to speak of
virtuous conduct.' So the Tartar version* ac-
cording to JuUen. Sun Shih makes it a noun,
as I do. The references to the disciples are
quite inept. The point of Chan's inquiry lies
in Confaclus's remark, found nowhere else, and
obscure enough. He thinks Meneius is taking
mora to himself than Conmdas did. ChaoOhl,
however, takes ^ $%ffe'Z*'Z** B * ******
of Meneius, but it is quite unnatural to do so,
Observe the force of the flfc se a Acs* eime le
1st tone ; an exclamation, not
This conve rsati o n with
kung is not found in the analects.
interrogative. 1
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PT. I. CH. n.]
THE WORKS OF MENdUB.
198
h m^ i& m - =t % m. *
being tired : — that shows your benevolence. Benevolent and wise :
— lister, you abb a Sage." Now, since Confucius would not allow
himself to be regarded as a Sage, what words were those V
20. CKdu satd, 'Formerly, f once heard this : — Tsze-hsiA, Tsse-yft,
and Taze-chang had each one member of the Sage. Zan NiA, the
disciple Min, and Ten Ytkan had all the members, but in small
proportions, I venture to ask, — With which of these are you pleased
to rank yourself V
21. Meneius replied, ' Let us drop speaking about these, if you
please/
22. CKdu then asked, 'What do vou say of Po-i and t Tin? 9
- Their ways were different from mine? said Meneius. * Not to serve
a prince whom he did not esteem, nor command a people whom he
did not approve ; in a time of good government to take office, and
on the occurrence of confusion to retire : — this was the way of Po-i
To say — " Whom may I not serve ? My serving him makes him my
ruler. What people may I not command t My commanding them
aa. Po-!, —see Analects, V. xxlL f Tin,— see
Anelects,XII.*xii. #£#,#£!&-
the emphatic ki$, i.e. as paraphrased In the
ft#.#RIHft.tt0ftti*i
Analects, VEL U, xxrlii, which Utter chapter
may poesihl y be another version of what Men-
cms says here, aa fit is need with other
verbs tofto a demrentts7 tone to what they say.
ei. Compare Bk. L Ft IL xmL Does Menoiiis
here indicate that he thought himself superior
to all the worthies referred to— even to Ten
Yuan? Hardly so much as that ; hut that he
could not be content with them for his model.
VOL. n.
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194
THE WORKS QF MENCIUB.
[bi. II.
?L ¥ „4 ,tt a ft'i £
■♦-.JkHi&^BIATCtfc
makes them my people/' In a time of good government to take office,
and when disorder prevailed, also to take office : — that was the way of
t Tin. When it was proper to go into office, then to go into it;
when it was proper to keep retired from office, then to keep retired
from it ; when it was proper to continue in it long, then to continue
in it long ; when it was proper to withdraw from it quickly, then to
withdraw quickly : — that was the way of Confucius. These were all
sages of antiquity, and I have not attained to do what they did.
But what I wish to do is to learn to be like Confucius/
23. CK&u $aid, ' Comparing Po-i and t Tin with Confucius, are
they to be placed in the same rank V Meneius replied, * No. Since
there were living men until now, there never was another Confucius/
24. CK&u said, ' Then, did they have any points of agreement
with him V The reply was, — ' Tea If they had been sovereigns
over a hundred It of territory, they would, all of them, have brought
all the prinoes to attend in their court, and have obtained the
throna And none of them, in order to obtain the throne, would
have committed one act of unrighteousness, or put to death one
innocent person. In those things they agreed with him/
$£f; that oftheseeond was ottos— J£J^ j@fc
3E^||; that of the third was what the time
^quii^d-^^^^jg.' ^ The mean-
ing of this paragraph is expressed rightly in the
the eondsei_„ „ .
tea learner. The different ways of Fo-1, 1 Yin,
and Oonfnara* are thus expressed :— «The prin-
etple of the first waa purity- j£j[ fa jfr 3£
I have ghren the meaning, hot
of the text makes it difficult
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FT. I. CM. II ]
THE WORKS OF MENCIU8.
105
£ it # iifc W B>j5* 1 S. 9?
j^ & #>£ *n JL * P*
„.»> fift 'fj ^ Tp> H> « — i k <^i
25. CKdu said, 4 1 venture to ask wherein he differed from
them.' Meneiue replied, ( Tsfti Wo, Tsze-kung, and TA £0 had
wisdom sufficient to know the sage. Even had they been ranking
themselves low.they would not have demeaned themselves to flatter
their favourite,
26. '-Nine, TsAi Wo said, "According to my view of our Master,
he was far superior to YAo and Shun/'
27. 'Tsaeiung said, "By viewing the ceremonial ordinances
of a prince, we know the character 0/ his government By hearing
his music, we know the character cf his virtue. After the lapse
of a hundred ages I can arrange, according to their merits, the
kings of a hundred ages ; — not one of them can escape me. From
the oirth of mankind till now, there has never been another like our
Master/'
28. * Yft Zo said, " Is it only among; men that it is so ? There is
the Chl-lin among quadrupeds, the F&ng-hwang among birds, the
If wa understand a ^ before ^ogitunofCWarfu^intheOfcovrt^eh*^
30-311, and Analects, XDL xxUi-xxr. Mjgb
—see Analects, XL ix. 08. The oVI is properly
the male, and the tfa, the female of the animal
referred to j— a monster, with a deer's body, an
ox's tail, and a horse's lest, which appears to
greet the birth of a safe, or the rata of a seen
the ££, then the idiom is like that of ^
•jfe, in Bk. 1. Pt L iit 1. as- $f>~**
tea, 'tow-lying water.' need here simply
•tow,' with reference to the wisdom of Tsai
or
for
Wo
, in their own estimation.
mthessnsoof'partlaV-Holsite*.' a*,
this and the two next paragraphs, oompare the
O 2
sovereign. Both in mjt |H| and M jfl,
names of the male andmmale are paTtogstl
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196
THE WORKS OV MENCIUS.
[BK. II.
3E * ± #&.& #m %
T&i mountain amo &g mounds and ant-hills, and rivers and seas
among rain-pools. Though different in degree, they arc the same in
kind. So the sages among mankind are also the same in kind. Bat
they stand out from their fellows, and rise above the level, and from
the birth of mankind till now, there never has been one so complete
as Confucius." '
Ohap. III. i. Mencius said, ' He who, using force, makes a pre-
tence to benevolence is the leader of the princes. A leader of the
princes requires a large kingdom. He who, using virtue, practises
benevolence is the sovereign of the kingdom. To become the
sovereign of the kingdom, a prince need not wait for a large
kingdom. Tang did it with only seventy It, and king Wftn with
only a hundred.
2. ' When one by force subdues men, they do not submit to him
in heart They submit, because their strength is not adequate to resist
to indicate one individual of either sex. The
image inffij^^jftiathatof stalks of
grass or grain, shooting high above the level of
th.w.Tingfleld. £%ttft?l-¥t-
' there has not been one more complete than
Confucius.' Bat this would be no more than
nutting Oonmoios on a level with other sages.
1 have therefore translated after the example
of Ohn Hat, who **?»—£} 7*f £ A' W\
explanations of the character given by ^
§};£, i& his Treatise on the Particles.
).Tn
ths mnrcnf axd a sovxbsxqh or thx Kmenost ;
Aim BBwm sflomnssioB sbcuk xd b y vonoa m>
that monucnsn by vnrnm. i. jB and ^f are
here the recognised titles and not-' to acquire
the chieftaincy,' • to aoquire the sovereignty.'
In the 46 §§> we **** much said on the
meaning of the two characters. 3f is from
three strokes (~\ denoting heaven, earth,
and man, with a fourth stroke, — • or unity,
going through them, grasping and uniting them
together, thus affording the highest possible
conception of power or ability. fl| is synony-
mous with 4tt, and of kindred meaning with
a omsJTADr or i the words, of nearly the same sound, #t, 'to
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FT. f. CH. IV.]
THE WORKS OF MENCIU8.
107
„ _ & FJJ G 7* W ¥ & 7*
When one subdues men by virtue, in their hearts 9 core they are
pleased, and sincerely submit, as was the case with the seventy
disciples in their submission to Confucius. What is said in the
Book of Poetry,
44 From the west, from the east,
From the south, from the north,
There was not one who thought of refusing submission,"
is an illustration of this.'
Ch jj>. IV. i • Mencius said, * Benevolence brings glory to a prince,
and the opposite of it brings disgrace. For the princes of the present
day to hate disgrace and yet to live complacently doing what is not
benevolent, is lie hating moisture and yet living in a tow situation*
2. 4 If a prince hates disgrace, the best course for him to pursue,
is to esteem virtue and honour virtuous scholars, giving the worthiest
among them places of dignity, and the able offices of ti*u$t. When
throughout his kingdom there is leisure and rest from external
grasp with the hand,' and jj|, 'to urge/ 'to
pices.* a. Hfj yj? BBf it translated by Julian,
—'quia nm pe g fna {i.e.vie<wmontm) adidobiinm*
du*» no* mtfUkmL' Poesibly some Chine* oom-
mentators may have sanctioned sneh an inter-
pr sU tl o jU L bat it has nowhere eome under my
notice. The 'seventy disciples 'is giving a round
number, the enumeration of them differing in
different works. We find them reckoned at 73,
1 the pro l ego mena to vol. i, n» 11 a.
76,6c See in the prolegomena to ToLLn>z
lurtheodaseetlm8hlh-ehiii&nLLOdeX.
at 6, oslebrating the Influence of the kings Win
and Wo. The four quarters are to be viewed
from Hao (£jj), king Wu'e capital. Jgisnot
to be taken as an abstract noun,* 1 thought.*
flP $Sf > * atatesman and saholar of the
eleventh century, says on this chapter :— 'He
who subdues men by force, has the intention of
subduing them, and they dare not but submit.
He who subdues men by virtue, has no inten-
tion to subdue them, and they cannot but sub-
mit From antiquity downwards there have
been many dissertations on the leaders of the
princes, and^the true sovereign, but none so
deep, incisive, and perspicuous as this chapter.'
4. Globt is tbi suns nasuu or bxmsvouest
oovxavMUT. Oaiojott Aim happotss amb
' to dwell in not-banevolence,' i. e. complacently
to go on in the practice of what is not benevo-
lent, a. 'ML <£)} covers as far as to jfijf TO,
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198
THB WORKS OF MKNCIU8.
[BK. II.
% & 4*^ n m 2. * m
%M % mm km &*w
27. mfa M 3S M ± k zr> j&
troubles, let him, taking advantage of such* a season, clearly digest the
principles of his government with its legal sanctions, ana then even
great Kingdoms will be constrained to stand in awe of him.
3. * It is said in the Book of Poetry,
•' Before the heavens were dark with nun,
I gathered the bark from the roots of the mulberry trees,
And wove it closely to form the window and door of my nest;
Now, I thought, ye people below,
Perhaps ye will not dare to insult ma"
Confucius said, " Did not he who made this ode understand the way
of governing?" If a prince is able rightly to govern his kingdom,
who will dare to insult him ?
4. ' But now the princes take advantage of the time when through-
out their kingdoms there is leisure and rest from external troubles^
to abandon themselves to pleasure and indolent indifference ; — they
in fact seek for calamities for themselves.
5. * Calamity and happiness in all cases are men b own seeking.
and w 5g> ^jj- 'fir and the neat olause ere
to be taken an in apposition simply with the
one preceding 8ee the Doctrine of the Mean,
ohan. xx. ThejV^^^rhereoone.
eponda to the TB • there, and the ££ 5§>
^£ Jfcmayembraee both the ffi;jfcpf and
tfce4M9|Br. 1H, — not punishments, bat
penal laws. $.SeetheShih*ehing,I.xv.Oden.
st 8, where for ,A. jj£ "|\ JjJ we have -A.
"fr "TC Jjjj the diflerenoe not ejecting the
sense. The ode to an appeal by some small bird
to an owl not to destroy its nest, which bird, la
Xencius's application of the words, is made to
represent a wise prinoe taking all preeantionary
measures. 4. {££,— readp**n, and tone, nearly
synonymous with the next character, — J»(l»).
6. For the ode see the Shih-ching, III. i. Ode I.
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199
6. 'This is illustrated by what is said in the Book of Poetry, —
44 Be always studious to be in harmony with the ordinances
of God,
So you will certainly get for yourself much happiness ;*
and by the passage of the TAi Chiah, — " When Heaven sends down
calamities, it is still possible to escape from them ; when we occasion
the calamities ourselves, it is not possible any linger to live. " '
Chap. V. i. Mencius said, 'If a rul&i* give honour to men of
talents and virtue and employ the able, so that offices shall all be
filled by individuals of distinction and mark; — then all the scholars
of the kingdom will be pleased, and wish to stand in his court.
2. * If, in the market-place of his capital, he levy a ground-rent
on the shops but do not tax the goods, or enforce the proper regula-
tions without levying a ground-rent ; — then all the traders of the
kingdom will be pleased, and wish to store their goods in his
market-place.
*& -^r &,'*>
quotation, seethe 8h
wh*re we have *Sf, 'to escape,' for *3j, but
the meaning Is the sstne.
5. Vabiovs foots or tbub botal ooviBKMjarr
BBSLnoun by nut pbogss of Mevgxus's time,
inomof to which would subblt cabby axt
on of mm to ms botal thbovb. i. Compare
laei chapter, par, a. llftewiseetamongi,ooomen
Seealled4ft;thewiae8tamoDg ten is called 4ft. and the three squares <
Bombers, however, do not enter into tbe rig. P^ by U>e people. Hea4dsthat,wlien<nde»
-^ -_* m^ m became too many, a grouno>rent was levied »
iiifientlon of the terms here. ^ |* ^ X when they were Jew, ft was remitted, and. only
^^,-oompareBk.LPtI.Tiiia a. BR, f««*taM» waa <«nieedofUie ****»&
wt% x*'^^^ 1 ^ ffi' the proper officers. That surveillance extended
*ash<>p,ormej*et-«tancc/isiisedliereaaaverb, to the inspection of weigh* and ineasun
1 to levy ground-rent for aueh a shop.' Accord- lation of the price, kc See its duties <
think of For the other
Shu-ehing, IV. v.8eet II. 3,
ing to Chu Hst, in the fi£ jffi, we are to
understand the market-place here as thai in
the capital, which waa built on the plan of the
diTision of the land, alter the figure of the
character dfc. The middle square behind wan
the "jfe ; the centre one waa occupied by the
palace ; the front one by the ancestral and other
temples, government treasuries! arsenals, Ac ;
" three 1 * "
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THE WORKS OF MEN 01 U 8.
[HLII.
3. ' If, at his frontieivpasees, there be an inspection of persons,
but no taxes charged on goods or other articles, then all the travellers
of the kingdom will be pleased, and wish to make their tours on his
roads.
4. 'If he require that the husbandmen give their mutual aid
to cultivate the public field, and exact no other taxes from them ; —
then all the husbandmen of the kingdom will be pleased, and wish
to plough in his fields.
5. ' If from the occupiers of the shops in his market-place he do
not exact the fine of the individual idler, or of the hamlet's quota
of cloth, then all the people of the kingdom will be pleased, and wish
to come and be his people.
6. ' If a ruler can truly practise these five things, then the people
in the neighbouring kingdoms will look up to him as a parent.
From the first birth of mankind till now, never has any one led
the ^ |}j? And what the g fat U
appears from the Chau-11, that there was a fine,
exacted from Idlers or loafers in the towns,
called jfc ^)j, and H is said that the family
which did not plant mulberry trees and flax
according to the rules, was condemned to pay
one hamlet, or twenty-five funnies', quota of
cloth; But ^jj may be taken in the sense of
money, simply -§& which is a signification
attaching to it. We must leave the passage in
the obscurity which has always rested on it.
Menoius is evidently protesting against some
injurious exactions of the time. tf$~£JQ»
but the addition of the character T*J* seems
intended to convey the idea of the people of
other States coming to put themseh
a new rule. & iif " bT» 'truly*'
in the Chau-11, XIV. viL 3. Compare Bk. L
Pt IL v. 3 ; Pt. L rii. i& All critics refer for
the illustration of this rule to the account of the
duties of the If] |j|, in the Chau-11, XV. xi.
But from that it would appear that the levying
no duties at the passes was only in bad years,
and hence* some have argued that Meneius's
lesson was only for the emergency of ihe time.
To avoid that conclusion, the author of the
Sft Jg j|£ §£ contends that the Chau-11
been interpolated in the place, —rightly, as
itseemstome. 4. Theruleof fy) jfij^fft
isthesameasthatof^^^ — »,Bk.L
PtII.v. 3. 5. It is acknowledged by commen-
tators that it is only a vague notion which we
can obtain of the meaning of this paragraph.
Is jti| 'to be taken as in the translation, or
verbally as in the second paragraph? What was
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THE WORKS OF MENOIU8.
201
%*
M fx A
children to attack their parent, and succeeded in his design. Thus,
such a ruler will not have an enemy in all the kingdom, and he who
has no enemy in the kingdom is the minister of Heaven. Never has
there been a ruler in such a case who did not attain to the royal
dignity/
Chap. VI. i . Mencius said, ' All men have a mind which cannot
bear to $eethe sufferings of others.
2. ' The ancient kings had this oommiserating mind, and they,
as a matter of course, nad likewise a commiserating government.
When with a commiserating mind was practised a commiserating
government, to rule the kingdom was as easy a matter as to make
anything go round in the palm.
EH ('tons and younger brothers '-children)
or officer of Heaven.' On this designation the
commentator tt J-J^ 4£ J& observes :— 'An
officer Is one commissioned by his sovereign ;
the officer of Heaven is he who is commissioned
by Heaven. He who beam his sovereign's com-
mission can punish men and put them to death.
He may deal so with all criminals. He who
beam the commission of Heaven, can execute
Judgment on men, and smite them. With all
who are oppressing and misgoverning their
kingdoms, he can deal so.'
ft. That mnTsvoumex, aKamousrass, pso-
as* uowudm bkloxo to hax as
XAiumALur as his foum loos, ajo> hat as
The assertions made in
this chapter are universally true, but they are
to be understood as spoken here with special
reference to the oppressive ways and govern-
ment ofthc princes of Menoius's time, i* y^J
^aloimbusedinBk.LPt.I.vii.4,5,6, \
is added here, because the discourse is entirely
of a man's feelings, as exercised towards other
men. jfy f — 'Urn mind,' embracing the whole
mental constitution. The 4tjk "£i% after Ghao
Ch% says that Jf> jg \ means— 'cannot
bear to injure others.' But it is not only can-
not bear to inflict suffering, but also cannot
bear to see suffering. The examples in Bk. I.
Pt. L vii, make this plain, a. Ar, — used
adrerbially,asm Analects, X. x. i. Jj| ;£,—
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THE WORKS OF MBNCIT78.
[BK. II.
&>>& $L$¥ 4.1 3c &\ A ic.
3. ' When I eaj tbat all men have a mind which cannot bear
to see the Bufferings of others, my meaning may be illustrated thus : —
even now-a-days, if men suddenly see a child about to fall into a well,
they will without exception experience a feeling of alarm and distress.
They will fed *o, not as a ground on which they may gain the
favour of the child's parents, nor as a ground on which they may
seek the praise of their neighbours and friends, nor from a dislike
to the reputation of having been unmoved by such a thing.
4. * From this case we may perceive that the feeling of commisera-
tion is essential to man, that the feeling of shame and dislike is
essential to man, that the feeling of modesty and complaisance is
essential to man, and that the feeling of approving and disapproving
is essential to man.
5. ' The feeling of commiseration is the principle of benevolence.
^ must be taken generally, - ' a thing,' or as
giving a passive nignifieation to the verb. — 'The
government of the kingdom could be made to go
round,' fee. Perhaps the latter construction is
to be preferred. The whole is to be translated in
the past sense, being descriptive of the ancient
kings, g. 3 fl| , 'an infant at the breast,' here -
'a very young child.' pb read as, and— Mm.
p^ 3>£,— 'to form a friendship with/ ' to got
the favour of/ c3E,— the 1st tonCj-jfi*.
fa 3§Sl >— compare Analects, VI. iii. 4. <A.
is to be joined to k, — ' men of the present
time/ in opposition 'to the former kings.'
4. The two negatives 4jfe— 4J- in the different
clauses make the strongest possible affirmation.
Literally, 'Without the feeling of commisern*
tion there would not be wwm,' Ao, or ' If a person
bewithoutthi%heisnotainar,'fte. $)flf,
'pain and distress,' but as His in illustraBon
«**• >F #2 <£ A& *• »ay render i* by
'commiseration.' 'Shame and dislike,' — the
•ham* is for one's own want of goodness, and
the didOce is of the want of it in other mesa.
» Modesty and oompl ■isspoe/— modwfr is the
unloosing and separating from one's seU^ and
complaisance is out-giving to others. 'Approving
and diaapprovfag/-HBj»jir0fftfp»7 is the knowledge
of goodness, and the approbation of it aooord-
ingly, and diMpprwiwj is the knowledge of what
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203
»*£ % 'W M si ^ &,;£ ju>,
The feeling of shame and dislike is the principle of righteousness.
The feeling of modesty and complaisance is tne principle of pro-
priety. The feeling of approving and disapproving is the principle
of knowledge.
6. ' Men have these four principles inst as they have their four
limbs. When men, having these four principles, yet say of themselves
that they cannot develop them, they play tne tliief with themselves,
and he who says of bis prince that he cannot develop them plays
the thief with his prince.
7. ' Since all men have these four principles in themselves, let
them know to give them all their development and completion, and.
the issue will be like that of fire which has begun to burn, or that
of a spring which has begun to find vent. Let them have their
complete development, and they will suffice to love and protect all
feelings which he has specified, Moneios reasons
to the mors! elements of our nature. It will
be seen how to ^'knowledge/ 'wisdom,' ho
gives a moral sense. Compare Gen. ii. 17, ill.
5, 6; Job xxxviii. 96. 6. j|£, — compare Bk.
I. Pt. II. yUi. 3, but wo can retain its primitive
meaning in the translation. 7. Wj^&W
jjj} jfe |$ % t not 'ail who havo/ fte., bat
'all haying/ *o.,£$ f$;— «"aei dtosi, < in their
ego-ity.' %(l $f— ^H belongs to the 1J|
below, and refers (0 the PlfjflL — The 4tt "g*
says -^fl^Ht^T' 'the character %fi is
is evil, and disapprobation of it accordingly.
Sueh is the account of the terms in the text,
gr?en by Chu Hsl and others. The feelings
d es cri bed make op, he says, the mind of man,
and Hencias ' discoursing about commiseration
e^os on to enumerate them all.' This seems to
be the true account of the introduction of the
-various principles. They lie together, merely
in apposition. In the |jj£ Rfl and Wffr £||,
however, Chu Hsl labours to develop the other
three from the first. — Observe that ' the feeling
of shame and dislike,' Ac., in the original, is—
' the mind that feels and dislikes,' Ac. 5. $*&
is explained by jjg JJjg, 'the end of s due,'
that point outside, which may be laid hold of,
and will guide us to all within. From the
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204
THE WORKS OF MENCIUS.
[BK. II.
7 rft &>H B»i& A^ 0,*
# 7» 3s ^ J§»^ A.*S 7*
within the four seas. Let them be denied that development, and
they will not suffice for a man to serve his parents with.
Chap. VII. i. Mencius said/ Is the arrow-maker less benevolent
than the maker of armour of defence % And yet, the arrow-maker's
only fear is lest men should not be hurt, and the armour-maker's
only fear is lest men should be hurt. So it is with the priest and
the coffin-maker. The choice of a profession, therefore, is a thing in
which great caution is required.
2. ' Confucius said, " It is virtuous manners which constitute the
excellence of a neighbourhood. If a man, in selecting a residence,
do not fix on one where such prevail, how can he be wise 1* Now,
benevolence is the most honourable dignity conferred by Heaven, and
the quiet home in which man should dwell. Since no one can hinder
us from being so, if yet we are not benevolent ;— this is being not
wise.
3. ' From the want of benevolence and the want of wisdom will
Aj. BK has the meaning of 'all amour
of defence.' >jjX, — see Analeefo, XHL xarii,
where I have translated it 'wizard.' Asoppose**
to B? (here — ' a coffin-maker *), one who makes
provision for the death of many it indicates one
who prays for men's life and prosperity. Bui
Mencius pursues his illustration too far an
arrow maker need not be inhumane, a, Ses>
Analects, IV. L The commentators begi n to
bring in the idea of a profession at 19 Jf^
tfef""*, but the whole quotation must be taken
first in its proper sense. The "Jf\ 4S at the
end refer to the same cha racte rs in the quota-
tion. 3. 4tti succeeding Jf\ shows that the
to have weight attached to it/ This is true,
Mencius may well say — 'Let men know/ or
'If men know.' How is it that after all his
analyses of our nature to prove its goodness,
the application of his principles must begin
with an if?
7. A* BXHOBTATIOlf TO BSKEVOLBKCi FBOV TUB
MNEiCi WHICH MUST ATTBBD THB WA2IT OF IT,
LSI THB BHttBAGB OF A MAM WHO DOBS SOT SHOW
usfbofbisio*. l £ A fit 7 f= Jfe-
the j]\ belongs not to the |§£ f but to thcf""%
If we might construe it with the {=£, we
should hare an instance parallel to J£J£ "f&
in ii. a*V— 'oenerolent as,' the j& being*
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PT. I. CH. VIII.]
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AIT
m
*
THB WORKS OF JfBNCTUS.
206
§A£ ^
M £ B
#*A«.
3t.«ftA
^ ^ 96 ft
ensue the entire absence of propriety and righteousness ; — he who
is in such a case must be the servant of other men. To be the
servant of men and yet ashamed of such servitude, is like a bow-
maker's being ashamed to make bows, or an arrow-maker's being
ashamed to make arrows.
4. ' If he be ashamed of his case, his best course is to practise
benevolence. '
5. ' The man who would be benevolent is like the archer. The
archer adjusts himself and then shoots. If he misses, he does not
murmur against those who surpass himself. He simply turns round
and seeks the cause of his failure in himself/
Chap. VIII. 1. Mencius said/ When any one told Tsze-Kt that
he had a fault, he rejoiced.
2. c When Ytt heard good words, he bowed to the speaker.
3. ' The great Shun had a still greater deliglU in what was good.
He regarded virtue as the common property of himself and others,
E'ving up his own way to follow that of others, and delighting to
urn from others to practise what was good.
to, — example of this in Y&, It is said, — j
1 from the first.
^L. Compere Analects, III. rii and xvL
S. How asoi Ann w oa r ms s deuohtsd nr
what is soon. z. Tsse-la's ardour in pursuing
his sstfto pio fssnent appears in the Analects,
V. xtti ; XL xxJL Bat the particular point
nasntioned in the text is nowhere else related of
hiOL a. In the Shftahing, Il.iii x, we hare an
=3T,<Ytt bowed at these excellent words.' 8- qffifc
& ^ S is explained by Chn Hst /fc* ^
sidered as publio— common— the good of the
whole world, and did not think it private to
any.' Shan's distinction was that he did not
think of himself, as Tsze-la did, nor of others,
as Ytt did, but only of what was good, and nn-
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THE WORK8 OF M3NC1US.
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mnBB^%A4mm
JL»J^» e» ef» it ^ ^| ffi«A ^
4. • From the time when he ploughed and sowed, exercised the
potter s art, and was a fisherman, to the time when he became
emperor, he was continually learning from others.
5. 'To take example from others to practise virtue, is to help
them in the same practice. Therefore, there is no attribute of the
superior man greater than his helping men to practise virtue.'
Chap. IX. 1. Mencius said, ' Po-i would not serve a prince whom
he did not approve, nor associate with a friend whom he did not
esteem. He would not stand in a bad prince's court, nor speak with
a bad man. To stand in a bad prince's court, or to speak with a bad
man, would have been to him the same as to sit with his court robes
and court cap amid mire and ashes. Pursuing the examination of
his dislike to what was evil, we find that he thought it neeessary, if
he happened to be standing with a villager whose cap was not
consciously was carried to it, wherever he saw
it 4. Of Shun in his early days it is related
in the historical Becords,' that 'he ploughed
at the Ii(W)monntain t did potter's work on
the banks of the Yellow Hirer, fished in the Lei
lake ( £fr jffl\ **** ■*•*• various implements
on the Shan hill (^Jfc), and often resided
at Fo-hsisV jf JBV There will be ooeasion
to consider wherethese places were, in con-
nexion with some of Menoius's future references
to Shun. Dr. Xedhurst supposes them to have
been in Shan-hsl. See his Translation of the
smfoehing, p. 33a. 5- f& *» b«* in *h* MIIM
of jfty'tohelp.' The meaning is that others,
seeing their virtue so imitated, would be stimu-
lated to greater diligence in the doing of it
9. Pictuus or Po-1 awd Hdi of Lrft-ssxl,
awd Manoros's totmuksbt oovosanwe thxm. i.
Compare chap. ii. an. I* jgA^JW' A
refers to the preceding 38*, and may be trans-
lated prince, but in £| jj| A JLL' A wfwP *
to the preoeding jfer, and must be translated
man. jfr jffi, < mire and charcoal/ «ffttjSt
US <£ iCLV— : flfe ^Hencius's sneaking in hU
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207
x z m n &&%>% m %
x«IS M ^ 3fc % %
lightly adjusted, to leave him with a high air, as if he were going
to be defiled. Therefore, although some of the princes made applica-
tion to him with very proper messages, he would not receive their
gifts. — He would not receive their gifts, counting it inconsistent
with his purity to go to them.
2. ' Hm of Lift-hfii& was not ashamed to serve an impure prince,
nor did he think it low to be an inferior officer. When advanced to
employment, he did not conceal his virtue, but made it a point to
carry out his principles. When neglected and left without office,
he <nd not murmur. When straitened by poverty, he did not grieve.
Accordingly, he had a saying," You are you, and I am I. Although
you stand by my side with breast and arms bare, or with your body
naked, how can you defile me?" Therefore, self-possessed, he
oompanied with men indifferently, at the same time not losing
himself. When he vridied to leave, if pressed to remain in office, be
would remain. — He would remain in office, when pressed to do so,
not counting it required by his purity to go away.'
ownpenon Jg is th*< thought', of Po-L §g
'fjjt Jft, aooording to ChuHst,is 'the appear-
anes of going away without looking round.'
i Chi makes it < the appearanoe of being
I ;'-net to well.* The final j^
positivenes* to the affirmation of the preceding
clause, a. H<ii of Liu-hsia,— see Analects, XV.
xiii;xvra.ii,riii. f|;£ #>-***;£
properly refers to the party addressed, 'yon are
yon.' 3. Com pars chap. iiaa. -jpf-Jjp, --fey this
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THE WORKS OF MENCIUS.
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tn ms W ^ B>
3. Mencius eaid, • Po-1 was narrow-minded, and Hfti of LiA-hsift
was wanting in self-respect The superior man will not manifest
either narrow-mindedness, or the want of self-respect'
term we must suppose that Mencius makes imitate 1 and Hui, bat lie is there speaking to
Eta^t reference to himflelf, as hsvingpropo^d the weak and the mean. When here he adTisas
n . . ,. j * mu ti~ ffrm*~* j not to follow I and Hui,he is speaking for those
OonfdeinsashismodeL The writer J^Tg^ who wilh te do ^ ^ thioiat the right
says: — 'Elsewhere Mencius advises men to time.'
KUNG-SUN CH'AU. PART II.
W M X ^'% flfc ^ s
Chapter I. i. Mencius said, ' Opportunities of time vouchsafed
by Heaven are not equal to advantages of situation afforded by the
Earth, and advantages of situation afforded by the Earth are not
equal to the union arising from the accord of Men.
2. ' There is a city, with an inner wall of three It in circumference,
and an outer wall of seven. — The enemy surround and attack it, bat
they are not able to take it. Now, to surround and attack it, there
1. No AIlTASTAeXS WHICH ▲SULSXOAJIOBTAni
»o xxAi/r Bn o vxe, othsss axm to n oon» absd
WITH HIS OBTTDIO THE HBAMS 0» HE*. BoosUS*
of this ehapter Heneiiis hat got a plaee in China
among the writers on the art of war, whieh
surely he would not hare wished to claim for
himself, his design evidently being to supersede
the necessity of war and the recourse to arms
altogether, i. In the ^, £{£, ^, we hays
the doctrine of the ^~ >4~> or « Three Powers,'
whieh is brought out so distinctly in the fourth
part of the Ckumg Yvng, and to show this In
a translation requires it to be diffuse. A* to
what is said at much length in Chinese com*
mentaries about ascertaining the 'time of
Heaven ' by divination and astrology, it is to be
set aside, as foreign to the mind ofMencrssj in
the text, though many examples of the resort to
it may be addueed from the records of antiquity.
a. The city here supposed, with its double circle
of fortification, is a small one, the better to
illustrate the superiority of advantages ef situa-
tion, Just as the next is a large one, to bring
out the still greater superiority of the union of
men. As to the evidence that a city of the ,
specified dimensions must be the capital ef
.fe M uai*(^JJ£|ty M ft.£
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PT. II. CH. I.]
THE WORKS OF MENCIU8.
209
T\
Li^
&%%&>M
•J # flfc W £,
must have been vouchsafed to them by Heaven the opportunity of
time, and in such case their not taking it is because opportunities of
time vouchsafed by Heaven are not equal to advantages of situation
afforded by the Earth.
3* * There is a city, whose walls are distinguished for their height,
and whose moats are distinguished for their depth, where the arms
ef its defenders, offensive and defensive, are distinguished for their
strength and sharpness, and the stores of rice and other grain are
very large. Yet it is obliged to be given up and abandoned. This
is because advantages of situation afforded by the Earth are not
equal to the union arising from the accord of Men.
4. ' In accordance with these principles it is said, " A people is
bounded in, not by the limits of dykes and borders ; a State is
secured, not by the strengths of mountains and rivers ; the kingdom
is overawed, not by the sharpness and strength of arms." He who
finds the proper course has many to assist him. He who loses the
proper course has few to assist him. When this, — the being assisted
py tew, — reaches its extreme point, his own relations revolt from the
Jg>ftiIo*. 3*^^ the repeated negation,
not only affirms, but with emphasis :— ££ 4fe
7 ^5>'tt* wmU *• not but high,' Le. is
high indeed. J&t— ehaxp weapons of offence,
•y.— 'lethr/ intending, principally, the
bnff-eoni, hat including all other armour of
defence, ^~<rloe/wtthontthehusk; |j|
—' grain, 'ganorallT in the husk. 4. jj^,'i
VOL. IL
boundary/ 'a border/ itused verbally. fi£ j^>
— *to bound a people, 'i. e. to separate them from
othorStatea. ^ is U dyke,' or < mound.' The
oommentator ^^t [Jj **y» s— 'Anciently,
in every State, they made a dyke of earth to
—'a valley with a stream in it; 9 here, in op-
position to |Jj,- rim oratress* The ^, or
'proper conns,' intended is that style of govern*
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THE WORKS OF 1UKCIT78.
[wr. n.
prince. When the being assisted by many readies its highest point,
the whole kingdom becomes obedient to the jnrince.
5. 'When one to whom the whole kingdom is prepared to be
obedient, attackB those from whom their own relations revolt, what
must be ike result? Therefore, the true ruler will prefer not to fight ;
bat if he do fight, he must overcome/
Chap. YL i. As Mencius was about to go to court to see the
king, the king sent a person to him with this message, — ' I was wish-
ing to come and see you. But I have got a cold, and may not
expose myself to the wind. In the morning I will hold my court
I ao not know whether you will eive me the opportunity of seeing
you then.' Meneius replied, ' Unfortunately, I am unwell, and not
able to go to the court
ll bsnOfOlsiM
Will
the
■by
in the
end righteousness whioh
*— •' &#•-
brsfinity. 5.Thee*ee
eleusss is her* left by
its own result. The (Me*
ntsnded shore, 'who finds
ptoper eourse/ Chfi Hst snd others eom-
well;' butthetnnslstion gives, I think,
P 1
Monetae to _
ens is the peine*
was a HAM
TO OiU m BY
to so to n
MB WAS WT TO IP Of WPS VWDBMBTOOD, Itmust
bo understood that, at the time to whioh this
merely sn honou r ed
in (Ail,' end hod no official situation or
anent. It wsete him to pay his respects
rteaurt, 1/ he mtt inclined to do k>; butffthe
king wished his eoansel, itwns tor him to show
his sense of his worth by going to him, end
_ him ibr it. z. The first, third, snd
fourth jH ere oVde, in end tone, - ' to go to, or
wait upon, at oourt.' So ra aU the other para-
graphs. Theseeond is esse, in xst tone. 'the
morning.' llieinorirfnev so soon ss it wss light*
wss the regalsr time lor the soferesgn, end
prinees, to giro sndienee to their nobles snd
omeers, snd pr oceed to the sdministrstion of
fcnsinoee Toe modem prsetioe eorresponds
with the snoientin this lespeet. £p is said
to be here-|j£, <to wish,' whioh sense seems
to be neeesssry, though we do not find it in the
dietionsry. |g£, reed ft/do* the 4th tone, *to
S>to/ The kios/e cold was merely 1
e wsntsd Henoine to wsit on him.
sold wss equally s preteneo.
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PT. II. CH. II.]
THE WORKS OF MENCIUS.
211
*» m -^ « •¥• »£*^M §» ?»
9 5J* * * £ ft ¥J* ft
2. Next day, be went out to pay a visit of condolence to some
one of the Tung-kw&h family, when Kung-sun Ch'&u said to him,
1 Yesterday, you declined going to the court on the ground of being
unwell, and to-day you are going to pay a visit of condolence. May
this not be regarded as improper t' 'Yesterday/ said Menciu*,
4 1 was unwell; to-day, I am better: — why should I not pay this
visit V
3. In ike mean time, the king sent a messenger to inquire about
his sickness, and also a physician. Mftng Chung replied to them,
'Yesterday, when the long's order came, he was feeling a little
unwell, and could not go to the court. To-day he was a Utile better,
and hastened to go to court I do not know whether he can have
reached it by this time or not.' Having $aid this, he sent several
men to look for Menciu$ on the way, and say to him, * I beg that,
before you return home, you will go to the court 9
4. On ihi$, Hencius felt himself compelled to go to Ching Ch'&u's,
veigleliimtogotoeonrt. 3. It is a moot-point,
whether Xing Chang was Menofae** son, or
merely* relathre. The latter Is more likely.
ing firewood,' -a UtUeaiolmsse. See a similar
expression in the LI Oil, T. Soot. ILL& *>—£!'
says *— 'Carrying firewood was the bosJnoss of
isNts»'seondaet,Aiialeets f XVILxx. cTnng-
kwth Is not exactly a surname. Theindiyidual
fntandti was a dasesndant of the doke Hwan,
and as snrnamod Chiang (]M£\> ba ** hAkbr » nan
of Hwan's dtaaandanas to whiah he belonged
arnlng their pomeasions In Ilia 'eastern' part
of the State, the style of Tona>kw6n appears
telumbeena^entothemtodletina^ehihem
foam the other branches. Ingoing to pay the
meta*** idea was that the
r of it, and understand that he
okness, to ahow his sense
done to him in trying to in-
van* of
ST.
of the
says s— 'Oerryina; fij
the children of the eommon people. From the
Use of an ofilear, such language waa indicative
P 2
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212
THE WORKS OF MENCIUS.
[■K. II.
:* >£*&*£ IMS!
B ± & « & *K * ■* §»
and there stop the night. Mr. Ching said to him, 'In the family,
there is the relation of father and son ; abroad, there is the relation of
prince and minister. These are the two great relations among men.
Between father and son the ruling principle is kindness. Between
prince and minister the ruling principle is respect. I have seen the
respect of the king to you, Sir, but I have not seen in what way
you show respect to him/ Menctus replied, ' Oh 1 what words are
these 1 Among the people of Ch'i there is no one who speaks to
the king about benevoleuce and righteousness. Are they thus silent
because they do not think that benevolence and righteousness are
admirable t lfo 9 but in their hearts they say, " This man is not fit
to be spoken with about benevolence and righteousness.* Thus
they manifest a disrespect than which there can be none greater.
I do not dare to set forth before the king any but the ways of YAo
and Shun. There is therefore no man of Ch'l who respects the king
so much as I do/
of humility/ c jg£, the iat tone,- 5J£. M&ng Ching Ch'au, who wu an officer of ChT After
Chung, having committed himself to a false- Sgf JS, Chao Chi appends a note,— « when
hood, in older to make his words good, was jTtoloThhn all ttssprevious incidents.' No
doubt, he did so. Jjm, the 1st tone, 'oh ! ' aa
in Pi. L it 19. Wf ^ .... 5j|^, observe
the foroe of the 5gh carrying on the elauoe to
those following for an explanation of it, ss if
there were a fft )£ after \. ^ W ~*
order to make his words good, was
anxious that Menolns should go to court. 4.
What compelled Mancius to go to Ching Ch'&u's
was his earnest wish vhat the king should know
that his sickness was merely feigned, and that
he had not gone to court, only because he would
not be caixkd to do so. As Mftng Chung's false-
hood interfered with nis first plan, he wished
that his motive should get to the king through
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FT. II. CH. II.]
THE WORKS OF MENCIU3.
213
&l£=fctrj£tB>*BW7;&
5. Mr. Ching said, * Not so. That was not what I meant In
the Book of Bites it is said, " When a father calls, the answer must
be without a moment's hesitation. When the prince's order calls,
the carriage must not be waited for/' You were certainly going to
the court, but when you heard the king's order, then you did not
carry your purpose out. This does seem as if it were not in accord-
ance with that rule of propriety/
6. Meneiue answered him, ' How can you give that meaning to
my conduct 1 The philosopher Tsftng said, " The wealth of Tain and
Cn'ft cannot be equalled. Let their rulers have their wealth : —
I have my benevolence. Let them have their nobility : — I have my
righteousness. Wherein should I be dissatisfied as inferior to theml"
Now shall we say that these sentiments are not right % Seeing that
the philosopher Tsftng spoke them, there is in them, I apprehend,
a real principle. — In tne kingdom there are three things universally
acknowledged to be honourable. Nobility is one of them ; age is
see Analsots, VILxriii. 5. Different passages this? ' Mjt has two opposite meaning!, either
mrt here quoted together from the Book of Bites. « dissatisfied/ or 'satisfied/ in whioh latter
^£>£$£|t§Jl>— «• Bk.L Sect. Liii 3,14, sense it is also ***•*. Ghn Ha! explains this by
'A sod must cry Pg to hi* father, and not ^g/ making it the same as ^/something held in
which latter is a lingering response. &*& tbm mo **V •ooording to the nature of which
^m S Tl. n r~^^^^ « W wUl be the internal feeling. In the text, the
-S 4* Vkm k faand • uUUntull y to idea is that of dissatisfaction, jfc j=t?F>
Bk.*a8oetiii.a j$ in 1st tone,- Jf, as §|,^is here ^J$£3£[, «< what is
to 4noJoots, XT. ix. 3, *ak *l=£f§Jpj% proper and right,' the snhjeet being the remarks
(the and tone), -literally, 'how means (it) of Tseng, jfij ^ ^ fl* £ ZT "ZT U
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THE WORKS OF MINCKKL
[IE. II.
B ^1 M ^ M ~Z. iz^ ffi."— »■
* tt E atoMr £ El * Jt
one of them ; virtue is one of them. In oourts, nobility holds the
first place of the three ; in villages, age holds the first place ; and
for helping one's generation and presiding over the people, the other
two are not equal to virtue. How can the possession of only one of
these bepresumed on to despise one who possesses the other two ?
7. "therefore a prince who is to accomplish great deeds will
certainly have ministers whom he does not call to go to him. When
he wishes to consult with them, he goes to them. Th6 prince who
does not honour the virtuous, and delight in their ways of doing, to
this extent, is not worth having to do with.
8. ' Accordingly, there was tne behaviour of Tang to t Yin :— he
first learned of him, and then employed him as his minister; and
so without difficulty he became sovereign. There was the behaviour
of the duke Hwan to Kwan Chung : — he first learned of him, and
then employed him as his minister ; and so without difficulty he
became chief of all the princes.
expanded thus in the jtt^*-'And,T*ag- was only after being fire times solicited by
teas r prt ^^ g them, they contain > perhaps special messengers thsihe went to the prince's
another principle rtiaVrmt from the vulgar prossnoc ;— see the 4|| jB& on Analects, XIL
▼lew/ ft ^fif, Analects, XL tift, 'teeth/ xxil. Tt^eoaiMeneeiei^bythedakeHwMi
^w?m det -**> ^ ** KwMl Ohung appears in Pt L i, 3. Kwaa
-•»*• 7. JKW.M.^T^EKUby some Inter- was breast to Chi originally ss s prisoner to
the Tirtuous, bat I prefer the meaning adopted hiin, and therefore, haying first caused him to
in the translation. a In the * Historical berelieredofhis letters, and otherwise honour-
t Yin's beooming minister to Tang is, that it listening to a long discourse on
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FT. II. CH. III.]
THE WORKS OF MENOIU8.
215
*****
9. ' Now throughout the kingdom, the territories of the princes
are of equal extent, and in their achievements they are on a leveL
Not one of them is able to exceed the others. This is from no other
reason, but that they love to make ministers of those whom they
teach, and do not love to make ministers of those by whom they
might be taught.
10. ' So did Tang behave to I Tin, and the duke Hwan to Kwan
Chung, that they would not venture to call them to go to them. If
Kwan Chung might not be called to him by his prince, how much
less may he be called, who would not play the part of Kwan Chung V
Chap. III. 1. Ch'ftn Tsin asked Mencius, Baying, •Formeny,
when you were in Chi, the king sent you a present of 2,400 taels of
fine silver, and you refused to accept it. When you were in Sung,
1 ,680 taels were sent to you, which you accepted ; and when you were
in Hsieh, 1 ,200 taels were sent, which you likewise accepted. If your
declining to accept the gift in the first case was right, your accepting
w-
Steffi
4* + 5tc
seethe^|||,onAiialeete,IILijdi. * gf ,
—need as a Tcrb. 10. Compare Pt L L
a By what muxoiflbs Mzxcrus was aurora
m DBOLOmW OB ACGBPTDM THE OUTS OF PftlVCB*.
t . Ch'in TUn was one of Meneius's disciples, but
thisisaUthatis known of him. jMk— 'toprr
aani an offering of food ; ' bore, mora generally,
'to seal a gift,'- &• ^ft4t^ idoohU
metal' (I suppose |fj <&> , or silTsr), sailed
'double, as bein^ worth twice as much aa the
ordinary;' — see Analects, XL xxi — * j5*,
i-e. xco *($££), which, as in Bk.L PL II. fac.
a, I estimate at 84 taels. Sung,— the present
Kwei-teh in Ho-nan. Hsieh,— see Bk. I. Pt.
IL xiv. The reference here, however, is incon-
sistent with what is stated in the note there,
that Hsieh had long b*en incorporated with
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216
THE WORK8 OF MENCIUB.
[BK. IX.
#*&
- ^
i>»n
it in the latter cases was wrong. If your accepting it in the latter
cases was right, your declining to do so in the first case was wrong.
You must accept, Master, one of these alternatives.'
2. Mencius said, ' I did right in all the cases.
3. ' When I was in Sung, I was about to take a long journey.
Travellers must be provided with what is necessary for their expenses.
The prince's message was, " A present against travelling-expenses. 99
Why should I have declined the gift ?
4. * When I was in Hsieh, I was apprehensive for my safety, and
taking measures for ray protection. Tne message was, " I have heard
that you are taking measures to protect yourself, and send this to
help you in procuring arms." Why should I have declined the gift!
5/ 'But when I was in Ch'l, I had no occasion for money. To
send a man a gift when he has no occasion for it, is to bribe him. How
is it possible tnat a superior man should be taken with a bribe?'
Ch'l. ]|jf 0>^ f}> ra*rk the relation of
time between the cases simply. A B is not
tobetakenaa-'toHlay/ $>Jg — ;&j|fc>
literally, 'must occupy (dwell in) one of these
(places).' The meaning is that on either of
the suppositions he would be judged to have
done wrong. 3. H& or IS, 'a gift to a traveller
against the expenses ofhis journey.' M* |/j[
^g,— it is difficult to assign its precise force to
the \A. I oonuider the whole clause to be
written as from the point of view of the prince
of Sung :— in regard to travellers, he considered
it was requisite to use the ceremony of [
. We must paraphrase jfc jQ considerably
to bring out the meaning. ^S, in 4th tone,
Jfe, < a weapon of war,' or the character may
be taken here for l a weapon-bearer, ' 4 a soldier/
5.
tisfltot; Un'ffi
would be the noun, in the 4th tone. Whereas!*
3fc H J& -&>-***» says,-'*** mm
riWef; U n'w a ptu iUu «,' but if it were so
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FT. II. CH. IV.]
THE WORKS OF MKNCIU&
217
A j{* Jf $|
21 <L W k n\
-0>
* m m # z,
T" ^ 1? ±, ll
3S* |J> 3?*M ^r
Chap. IV. l. Mencius having gone to Fing-lA t addressed the
governor of it, saying, 4 If one o/joxxr spearmen should lose his place
in the ranks three times in one day, would you, Sir, put him to
death or not?' 'I would not wait for three times to do so,' was
the reply.
a. Mencius said, 'Well then, you, Sir, have likewise lost your
place in the ranks many times. In bad calamitous yean, and years
of famine, the old and feeble of your people, who have been found
lying in the ditches and water-channels, and the aUd-bodied, who
have been scattered about to the four quarters, have amounted to
several thousand/ The governor replied, ' That is a state of things
in which it does not belong to me Chtt-hsin to act'
3* 'Here/ said Mencius, 'is a man who receives charge of the
cattle and sheep of another, and undertakes to feed them for him ; —
it the verb ia the 3rd, - * to manage,' ' to dispose
4. How Mavcxus bbousjht coHTicnos or nun*
favi» moms to in urn ah> a* orncnt or Cn't
1. ;^istheverb-;££. Flng-rawasaeityon
the southern bordor of Chi 5— in the present
department of Yen-ehau In Shan-tang. The
edftoer's' name, at wo loam from the last para-
graph, was JaTung Chu-hsin. ^ jfe here*
Stt, * Governor * or * Commandant * The B£ is
variously desoribed. Some say it had three
points ; others that it bad a branch or blade on
one side. No doubt, its form varied. «j~, the
3rd tone, ' to away with.' Commentators eon-
ear in the meaning give* in the translation.
a. |g| & ^ ^.-eempere Bk. L PL II.
zU.a. JuUenfadsao3nMtymth*<eeve«al
thousand,' as not applicable to the population
of Ping*!*. ButitwasMsneius'swaytotelk
roundly. To make ^ A * one thousand,' we
must read ML in 1st tons, and suppose the
preposition J3& suppressed. The meaning of
the officer's reply is— that to provide tor such
a state of things, by opening the granaries
and other measures, devolved on the supreme
authority of the Sstte, and not on his*. 3. Com-
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218
THE WORKS- OF MBKCXUB.
[BK. n.
J£e»A
i m #
± Ji* 1L
_ _ m & e
W if* A jl\ jE
m sit £ ^ A
of course he must search for pasture-ground and grass for them.
If, after searching for those, he cannot find them, will he return his
charge to the owner? or will he stand by and see them diet"
4 Herein, 9 said the officer, ' I am guilty/
4. Another day, Mencius had an audience of the king, and said
to him, ' Of the governors of your Majesty's cities I am acquainted
with five, but the only one of them who knows his faults is K'ung
Chtt-hsin/ He then repeated the conversation to the king, who said,
' In this matter, I am the guilty one/
Chap. V. 1. Mencius said to Ohl WA, 'There seemed to be
reason in your declining the governorship of Ling-ch'iA, and request-
ing to be appointed chief criminal judge, because the latter oMoe
would afford you the opportunity of speaking your views. Now
The first {Ur ia the rerb ; the seoond a noun,
-I«*tiire^unda, $-j$ 31 A'~
«the mm, 1 i.e. their owner, jff^ ^»— ti
-W jSif
.„ „ m m
force of the "jfj\ is— « or— here it Another tup*
I he, Ac. t ' Mendus means that
afrhsin ahoold not held oilce in such drown-
— j& has the sense of 'to administer/ 'to
govern;' compare Analects, IV. xtti. iK, —
properly «a capital «%r,'. hut *ela© used mow
generally. & the dictionary we And :— (1)
Where the se^ereian has his pekoe is called WL
(a) The cities contered on the sons and
brothers of the prinoes were called jK ; ia
fact, every city with an ancestral tern],
taining the tablets of former rulers. (3)
*
cities from which nobles a-id great
derived their support were called WL 4gfc
T»— jjjfc *» 4*» tone.
naLAivov to m sbasobss or on anro e» Gaft
men jus rnooLiAB rnsrnoir, as usauLuaan. x.
Of Ohl Wa we only know what ia stated here.
Iing-oh'Kk ia supposed to hart been a city cm
the borders of Oh% remote from the court, Gkl
Wa having declined the governorship of it, that
he might be near the king. ^ flE*""—
BM.Ptn.vL.. A^lflXV-r-
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rT.Ii.CH. vi.]
THE WORKS OF HBKCIUS,
219
n m m m m w m
mulw^mr
A
#f W 3fc»
several months have elapsed, and have you yet found nothing of
which you might speak ?
2. On this, Ch'i WA remonstrated on some matter with the king,
and, his counsel not being taken, resigned his office and went away.
3. The people of Ch'i said, 'In the course which he marked out
for Ch'i Wa he did well, but we do not know as to the course which
he pursues for himself/
4. His disciple Kunc-tft told him these remarks.
5. Mencius said, • I nave heard that he who is in charge of an
offioe, when he is prevented from fulfilling its duties, ought to take
his departure, ana that he on whom is the responsibility of giving
his opinion, when he finds his words unattended to, ought to do the
same. But I am in charge of no office ; on me devolves no duty of
speaking out my opinion : — may not I therefore act freely and with-
out any constraint, either in going forward or in retiring V
Chap. VI. 1. Mencius, occupying the position of a high digni-
tary in Ch'i, went on a mission of condolence to Tftng. The king
UfetnU?, 'beeanse oT thepoesibUity to speak.*
Am criminal judge, Oh 4 ! WA would be often in
oomm nnl cotto with the king, e nd eonld remon-
strate on any failures in the administration of
jnsslee that came under hit notice. a, |§£,
• fte resign/ «|h* up, ' ae in Analeets, L rii, *♦ el.
8* ffttil jJ(insfdtone),UfcefaUy/wheTel)y
*. Kung-tt waa a disciple of Meneim
8eeBk.IILPt.ILix. 1 ; efet 5. We find the
ing ae the more enlarged form in the text
6. Mnrarvs's ssvATioun wrh am
aamoousm, 1. 'Oeeapied the position of a
dignitary:'— eo I translate here
Meneius's aUnation sp leen to have
1 of a high
been 0047
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220
THE WORKS OF MENCIUS.
[bk. n.
% ®M & W g # * H
% % % z>m %2.m it*.
II B>#, m <% &% 4o^ &
obo sent Wang Hwan, the governor of K&> as aseistantroommieaioner.
Wang Hwan, morning and evening, waited upon Mencius, who,
during all the way to T'&ng and back, never spoke to him about
the business of their mission.
2. Kung-sun Ch'&u said to Mencius, 'The position of a high
dignitary of Ch'i is not a small one ; the road from Ch't to T'&ng is
not short. How was it that during all the way there and back, you
never spoke to Hwan about the matters of your mission % ' Mencius
replied, ' There were the proper officers who attended to them. What
occasion had I to speak to him about them!'
Chap. VII. i. Mencius went from Ch'i to LA to bury his mother.
On his return to Chi, he stopped at Ting, where Oh'ung Ytt begged
to put a question to him, ana said, ' Formerly, in ignorance ofmy
incompetency, you employed me to superintend the making of the
coffin. As you were then pressed by the urgency of the business,
honorary, without emolument, and the kin*
employed him on this occasion to (rive weight
by his character to the mission. Ae officer of
j6 (read Ad) wee an unworthy fevourite of the
king. jA^ffi not * to assist Mm on the Jour*
noy,Tmtwith reference tcwhat was thobusinass
Oft ft)** ^|,-4th tone, ^implies
the ;££*, or 'going,' as well as < returning.'
a. IK Jk ^ -flf refers to Wang Hwan, who
hedbeen temporarily raised to thatdtenito tor
the occasion, jfc (in and tone) flg JJC'~
' How there were some '—Lew the proper officers
— ^;>,<whoattendedtotheiii.' Ifcegloo
sarist ofQiao Ohl nnderstanda this aa i
of Wang:— 'He perhaps attended to
i.e. he thought that he knew all about
and never put any questions to me ; but the
view adopted ia more natural, and gives more
point to Kenoius's explanation of his conduce!
7. That on ouosrr to no ms utmost m w
VOKLLL Of HIS PAB39TXB ,--— ILLlTSfBATSn BY HjBSf*
arm's mmiAL of ms motor. Compare Bk. I.
Pt IL xvi i. The tradition ia that Mencius
had his mother with him in CM, and that he
©WTiedhcrbodytothcfAmUyefpulchreinLn.
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FT. II. CH. VII.]
THX WORK8 OF MBKOIUB.
221
I did not venture to put any question to you. Now, however, I
wish to take the liberty to submit the matter. The wood of the
coffin, it appeared to me, was too good 9
2. Menau* replied, • Ancientiy, there was no rule for the size of
either the inner or the outer oomu. In middle antiquity, the inner
coffin was made seven inches thick, and the outer one the same. This
was done by all, from the sovereign to the common people, and not
simply for the beauty of the appearance, but because they thus
satisfied the natural feeling* of their hearts.
3. 'If prevented by statutory regulation* from making their
coffin* in this way, men cannot have the feeling of pleasure. If they
have not the money to make them in this way, they cannot have
the feeling of pleasure. When they were not prevented, and had
the money, the ancients all used this style. Why should I alone
not do so?
y^^,— tee Chung Yung, chap. it. flft is
explained en in the translation. But for the
critics, I should render,--- * In the gravity of
your sorrow.' £|,— •eePtl.ii.co, a. 'Middle
antiquity' oommeness with the Chan dynasty.
;ffl|, tha 4th tone, 'to correspond, or be equal,
*■' MtbAfo-te* ********
eall an 'empty character,' merely completing
the rhythm of the sentence. The whole* 'they
fait complete (that they had done their utmost)
in their human hearts.' Xeneius's aeoonnt of
the equal dimensions of the outer and inner
oottn does not agree with what we find in the
Ll Chi, XIX. ii. gx. It must be borne in mind
also, that the seren Inches of the Chau dynasty
were only - rather more than four inches of the
pwtuutday. * ^^, being opposed to ^
B4*, requires to be supplemented, as in the
' long he remained in La is uncertain;--
ape the whole thre e ye ars proper to the
isourning for a parent, whe th er his stopping
ni Ting waa lor a night merely, or a longer
period, is also disputed. Ch'ung Yu was one
of his disciples, ft has appeared strange that
Yu should hare cherished the matter so long,
and submitted it to his master after a lapse of
three years. (This is on the supposition that
Kenetas's return to Ghl waa after the eomnle-
teen of tha three years' mourning.) But His
replied in the ^A^^ r that tnis only
fllnstratss how fond Meneius's disciples were of
applying to him for a solution of their doubts,
and the instance of Chin Ttin, chap. iiL is
another case in point of the length of time they
Pt. II. xri. i, 'to beg to put a question.' Jgjjr
lac* fgfrsainPt.LTii.i.
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THE WORKS OF MENCIUS.
[bk. II.
4MJNR.
life
4« • And moreover, in there no satisfaction to the natural feelings
of a man, in preventing the earth from getting near to the bodies
of his dead t
5. 'I have heard that the superior man will not for all the
world be niggardly to his parents.
Chap. VRl. i . Shftn runj, on his own impulse, asked Menem*,
saying, ' May Ten be smitten? 9 Ifendus replied/ It may. Tsze-kVAi
had no right to rive Ten to another man, and Tsze-chih had no
right to receive Yen from Tsze-k'w&i. Suppose there were an
officer here, with whom you, Sir, were pleased, and that, without
informing the king, you were privately to give to him your salary
and rank; and suppose that this officer, also without the kings
orders, were privately to receive them from you : — would such
a transaction oe allowable ? And where is the difference between
the ease of Yen and this V
aeon'efeeline*?' 5- ^#^^3^.
— Chao Chi interprets this :— 4 wfll not demy
anything in all the world which he a** cenv-
mand to his parents.' So, substantially, the
modern paraphrasts.
but bt PBonk AuraomiTT. A sxa» on «Anoei
mat ovLTnumn bt tkb mnrormor Hbatbsj.
The incidents in the history of Yen referred to
are briefly thees s—lsie-k'wai, a weak sfllyman,
was wrought opon to resign his throne te his
prime minister Tsss chin, in the expectation
that Rse-ehih would decline r *
translation. For 4gfc 3fjf Bj*, some would give
fljj ^ gj. The jfi| reads better, bat the
meaning is the same. 4. V& (the 4th tone)
-ffc%,-inesamess J# jg % in Bk. I.
Pt. I. t. i. At is used appropriately with
reference to the dissolution of the bodies of tlte
dead. J^\« skin '-the bodies. *J£, the 4th
tone,**** jfjj jffe fj£ ^,— the meaning is
—'shall this thing akmt giro no satisfaction to
1 the honour, and
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FT. II. CH. VIII.]
THE WORKS OF MKNCIU8.
223
a. The people of Ch't smote Ten. Some one asked Mencius,
saying, ' Is it really the ease that you advised Ch't to smite Yen V
He replied, 'No. Shftn Fung asked me whether Yen might be
smitten, and I answered him, " It may/' They accordingly went
and smote it. If he had asked me — " Who may smite it ? I would
have answered him, " He who is the minister of Heaven may smite
it." Suppose the case of a murderer, and that one asks me — "May*
this man oe put to death V 9 I will answer him — " He may." If he
ask me — "Who may put him to death V 9 I will answer him, —
"The chief criminal judge may put him to death/' But now
with one Yen to smite another Yen : — how should I have advised
this?'
the* thus he would be praised as noting the part
of the ancient Y*o, while he retained hit king.
dean, Tate ahlh, however, aeeepted the tender,
•ad Tsse-k'wai waa laid upon the ahelf. By-
amaVby, hia sen endeavoured to wrest back the
throne, and great confusion and suftering to
thnpeopleensned. Compare fik.L Pt. II. x,xL
i. Shan (so ready as a surname) Tung appears
to have been a high minister of the State. It
la dimeult to find a word by which to translate
<£J^ which implies the idea of Ten's descrying
tobepnn ie he d . 2£ ^—referring to Shan
Tung, but we cannot translate it literally in
English. J^ J^ Jti& <^£, in the and tone,
~JDf; J^ !• the same person as 4fc Above, 'a
scholar seeking oHeJal employment. ' a. Jjff,
the 4tli tone, fa j|^^:g£ refers to the king
and people of CML fa fjff £$*—fa wfe™
only to Sh'ftn Tung. ^ ^£, see Pt. I. v. 6.
The one Ten is of course Ch't, as oppressive as
Ten Itself.
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224
THE WORKS OF MKNCIUS.
[BK. II.
J**J p if $c
H ifii Wl
AB*
H mi,
m & It- A
fa$ H.3E
jMfcS&
& #„£ jft
Chap. IX- i. The people of Yen having rebelled* the king of
Ch't said, ' I feel very much ashamed when I think of Mencius.'
2. Ch'ftn ChiA said to him, ' Let not your Majesty be grieved.
Whether does your Majesty consider yourself or Cn&u-kung the
more benevolent and wise V The king replied, ' Oh 1 what words
are those V < The duke of Ch&u/ said Chid, 'appointed Kwau-ehti
to oversee the heir of Yin, but Kwan-shA with the power of the
Yin State rebelled, if knowing that this would happen he appointed
Kwan-ahA, he was deficient in benevolence. If he appointed him,
not knowing that it would happen, he was deficient in knowledge.
If the duke of Ch&u was not completely benevolent and wise, how
much less can your Majesty be expected to be so 1 I bee to go and
see Mencius, and relieve your Majesty from that feeling.
3. CK&n Chid accordingly saw Mencius, and asked him, saying,
4 What kind of man was the duke of Ch&u?' An ancient sage/
9. How Mancrus hut sows no attsmr to
▲nous » noon or iuom as* wsoomixjct.
t. The people of Yen Mi up the ton of Tese-
k*wfti as tog, «id rebelled against the yoke
which Ghl had attempted to impose on them.
'Ashamed when I think of Menem*,'-- *•* *•■
canes of the adriee of Me n e ms in regard to
Ten whieh he had neglected. SeeBh.LPt.II.
x, xt a. Ch'an ChiA waa an officer of Chi.
Chln-knng,— -see Analects, VII. r, §t aL The
case Ohia refers to was this :— On king Wu's
extinction of the Tin dynasty, sparing the life
of Chan's son, be conferred on him the small
State of Tin from which the dynasty had taken
its name, but placed him under the surreillance
of his own two brothers, Htim (wPfj and Ti
(Jgf\ one of them older, and toe other
younger, than his brother Tan (jj\ who was
Chta-knng. Hsien has eon^downtovs under
the title of Kwan-cML Kwan being the name of
the principality which he reeeiyed for himeelf.
After Wu's death, and the sneeessloa of his son,
Hsien end Tu rebelled, when Chau-ktmg took
action against them, put the former to death,
and baniahed the other. j£ (the ist tone) jj£,
— 4he tt here is the son ofthe eorweign ChEL
Thai below is the name of the State.
—I take £f in the mum oft©]
leoe*,''tcfrno
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FT. II. CH. IX.]
THE WORKS OF MBKCIUS.
225
fe ^»%**J& IT $ W B>
wes the reply. 'Is it the fact, that he appointed Kwan-shA to
oversee the heir of Tin, and that Kwan-ehA with the State of Tin
rebelled r 'It is/ 'Did the duke of Ch&u know that he would
rebel, and purposely appoint him to that office V Meneius said, ' He
did not know/ 'Then, though a sage, he still fell into error V
'The duke of Ch&u,' answered Meneius, 'was the younger brother.
Kwan-shft. was his elder brother. Was not the error of Ch&u-kung
in accordance with what is right ?
4. 'Moreover, when the superior men of old had errors, they
reformed them. The superior men of the present time, when they
have errors, persist in them. The errors of the superior men of old
were like eclipses of the sun and moon. All the people witnessed
them, and when they had reformed them, all the people looked up
to them unih their former admiration. But do the superior men of
the present day only persist in their err ore? They go on to
apologize for them likewise/
J^* with reJbnaee to the feeling of ihame, What Monetae means in eoaofcieion ie, 11m*
wA 'to explain.* e. Before Jft M there brother ought not to be soeptakms of b ro t h er;
^~ * *~ 0W /» *!'*"— that it it hotter to be deter** than to tonnte
^Ua^a^ie^r^tortofOhanOhla. ^ «. In^L^ Jf, theg^nn*
mAM.^m&-JBL im * ;U "* m » m be taken yaguelj. W, the ist tone,- (jfc.
testing oUn oa 'bowinnch more may one ghaU wor^r itto tbe win an4moon.ortothe
MortehJbnr-^^^-^^i^ aneient worthies? Primarily, ita a y p fa oo tionlo
VOL. n. Q
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226
THE WORKS OF MENCIUS
(bk. II.
'W 1 1 fi*^ 2 1 HE
Chap. X i. Mencius gave up his office, and moda arrangements
far returning to hie native State.
2. The king came to visit him, and said, ' Formerly, I wished to
see you, but in vain. Then, I got the opportunity of being by your
side, and .all my court joyed exceedingly along with me. Now
again you abandon me, and are returning home. I do not know if
hereafter I may expect to have another opportunity of seeing you/
Mencius replied, ' I dare not request permission to visit you at any
particular time, but, indeed, it is what I desire/
3. Another day, the king said to the officer Shih, c I wish to give
Mencius a house, somewhere in the middle of the kingdom, and to
support his disciples with an allowance of 10,000 ehung, that all the
officers and the people may have such an emamj&e to reverence and*
imitate. Had you not better tell him this for me V
4. Shih took advantage to convey this message by means of the
disciple Ch'&n, who reported his words to Mencius.
to the heavenly bodies. <j£i :> Sft, the below, * I do not venture to ask yon to mm* la
. . . . . . - x* «J A_ person to tee me,' which it sorely absurd
doable object after «. The remark wee Jnoogh. The meaning moot be what I ke*»
eewrewthnwtftiClilnChiA'toimoondiict. #***. *. ^T R,_ referring to the *»-^
10.Mnon»uruATnKiAOOu«»TO»»MAZ>. UjimUm J^fS t «„» te CM. B ett
(<*'*, end tone^pl^^g^Va »
oJBoenoftheooiiHwithhiiiieell' £££-
flft jtfc sf,» * *» oontlnnaiion of tale easing.'
Monetae aeea that the king with hie oompU-
mentary expressions ia really bidding him
adieu, and answers, aeoordingly, in aa eomplK
mentary a way, intimating hie purpose to be
atfoonnm>ToniHoycL4nMiiawniarBnioiPiiniDfio
nucri0IL f< HC jftPf— jjf •» in ehap.T. e,
only it ia here simply 'resignation,' with little of
the ideaof aaoriflee. ||jj £3, ' and returned.'
► Oil eays 4 to hie hone©,' and in aoeord-
^wtththia.heintefpieto^l^lfl^:
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rr.ii.CH. x.]
THE WORKS OF MENCIUS.
227
Hf £ * *JBM* *
&s -& 3£
7iW m jbl
^f f
*S*Sl
5. Mencins mid, 'Yes; bat how should the officer Shih know
that the thing could not be ? Suppose that I wanted to be rich,
having formerly declined 100,000 ckung> would my now accepting
xofioo be the conduct of one desiring riches t
6. ' Ohl-eun said, " A strange man was Tsae-shft t. He poshed
himself into the service of government. Hi$ prince declining to
employ him, he had to retire indeed, but he again schemed that his
son or younger brother should be made a high officer. Who indeed
is there of men but wishes for riches and honour t But he only,
among the seekers of these, tried to monopolise the conspicuous
mound*
7. 4 "Of old time, the market -dealers exchanged the articles
which they had for others which they had not, and simply had certain
officers to keep order among them. It happened that there was
gone, ft* H»* fcfoft *ft*r *11 does not like the
Ite of Monetae'* going, and thinks of thieplan
to retain him, whieh wee in reality whet Men-
eiua, in ohap. iii, calk bribing' him. 4S,
the 4th tone. 4. Ch'iahefeie the Chin Mn
of ohap. ill gii explained by $£ |tf,
Contrasted to.' But itie more, end- to take
adtantans US with rofcronoe to Ch'in's being
n diseipie of Monetae. 5. Meneius doee not
and iisonroniontto state plainly hie real roaoon
tor gotafcr-that he waa not permitted to aee hie
f ri noi p ke oarried into practise, and therefore
" 1 simply the idea of hia being aoeeeeihla to
laiderations.
Lallowanoe of a J
had declined to reeerre.
100,000 otisv waa
~ I whieh Meneius
Of Chl-snn and
Tass-shu t wo know only what is :
here. Chao Chi says that they wore dissipleo
of Monetae, and that Ohl-eun made hie resiark
with a Tiew to induce Monetae to posh forward
hia diseiplee into the employment whieh ho
oonld not set lor himeelt Bat sneh a view is
inadmissible. j£B'l£i&'¥'#'-**
first 4%, it is said, merely refers to the prince's
employment of him, and the eeoond to hie eon-
triring and bringing about the employment of
his son or younger brother; bat why should we
not give the eheraeter the earns force in both
oasee? t&, the 3rd tone, read as and -ML
•a mound.' ttr, 4th tone, 'out,' 'abrupt,'
♦well deSneoV
2
fo
and tone. Observe
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228
THE WORKS OF MKNCIUS.
[»K. II.
m>® ji i fi^ m>£ m^
a mean fellow, who made it a point to look out for a conspicuous
mound, and get up upon it Thence he looked right and left, to
catch in his net the whole gain of the market The people all
thought his conduct mean, and therefore they proceeded to lay
a tax upon his wares* The taxing of traders took its rise from this
mean fellow/' '
Chap. XI. i. Mencius, having taken his leave of Ch't, was
passing the night in Ch&u.
2. A person who wished to detain him on behalf of the king,
came and sat down, and began to speak to him. Mencius gave him
no answer, but leant upon nis stool and slept
3. The visitor was displeased, and said, • I passed the night in
careful vigil, before I would venture to speak to you, ana you.
Master, sleep and do not listen to me. Allow me to request that
I may not again presume to see you.' Mcnciue replied, ' Sit down,
11m fore* of j£ 'only,' which alto belongs to
ft m par. s, weakening the ^^£gj|. ifjf
j£V-ti» ^ should bo referred to the mean
Individual spoken of.
XL How XsHoiua bbfsllbd ▲ xur, who,
or r m oti BL T aid ov ho own xxfuuub, zbxsd to
mead ani v Gut i. £ waa a city on the
southern border of Cht Some think it should
be written 4£, and refer it to a plaoe in the
pi^ntdietrict of Jg^, but this would pleoe
ft north from La, whither Mencius was retiring.
Mencius withdrew leisurely, hoping that the
king would recall him and pledge himself to fol-
low his counsels, a. 4jfc (4th tone) ^P, — ' for
the king,*i.e.knowinffit would please the king,
ft ,— 4th tone. S B ,— the 3rd tone, « to lean
upon*' The Jewess stool or bench, on which
indiTiduals might lean forward, or otherwise,
as they sat upon their mats. It could be carried
inthehsnd. SeetheIICht,Bk.LSeet.Lii.i.
■&*§&*> &mwmi&
£. 3.*(c^^mto^.aE;^tokcep
aYigiV'tofest/ ^^,— 'JaaU4aiid passed
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ft. ii. ch. xn.]
THE WOBK8 OF MBNCIUS.
229
Hr- -i* ££ ^f- ^ ^2
^ 3E ^ X SiT"^ 'SiT* Ti
SB? t*2I*Sf
and I will explain the case dearly to yon. Formerly, if the duke
MA had not kept a person by the aide of Tsze-sse, he could not have
induced Tsse-sze to remain with him. If Hsieh Lift and 8hXn
Hfliang had not had a remembrancer by the side of the duke MA,
he would not have been able to make them feel at home and
remain with him*
4. 'You anxiously form plans with reference to me, but you
do not treat me as Tsze-sze was treated. Is it you, Sir, who out
me ? Or is it I who cut you V
Chap. XII. 1. When Mencius had left Ch'i, Tin Shih spoke
about him to others, saying, 'If he did not know that the king
could not be made a T*ang or a WA, that showed his want of intel-
ligence. If he knew that he could not be made such, and came
the night* jjj^|£(i»4*t™)tfej&
Js merely the complimentary way of eomplaJn-
ing of what the guest considered the rudeness of
his reception. EB\ the 4th tone, —'ft'* jtt>
here read iff*, was the honorary epithet ofthe
dofcoHsion(ffi\ m.a 4*9-875- Toe-eae,— the
grandson of Oonfoeiiis. Shin Hsiang,— the son
of Tsso-ehang («¥• 2£\ one of Oonfuoins's dis-
ciples. Hsieh Iiu waa a native of Lu, a disciple
of the Confucian scho ol. Se e the Lt Chi, Bk.lL
8ect.Lii.34, and Bk.XVm.Sect.II.il ix. In
IhUlart passage Uushoold he Hdeh Lin. 5&
-iB^IE-^. ^i»BBidto-U,siniply
* to detain/ but its force is more than that, and
• * to make contented, and so induce to remain/
respect, it at emu, was shown to Tnosao,
and he had an attendant from the duke to aasore
1 continually of the respect with which he
waa cherished. Hsieh lift and Shin Hsiang
had not such attendants, hat they know that
there were one or more oflcera by the duke's
side, to admonish him not to forget |hem and
other worthies. .The risitor calls himself Jfr
-7», *yonr disciple.' 4. 'jjjL 4th tone. Men*
oius calls himself M (the 3rd tone) jj£, * the
waa anzions for ( Bj Mencius to remain In
Chit, hot the thing was entirely from himself
not from the king; and his thinking that he
could detain him by such a visit showed the
little store he set by him ,*— was, in mot, a
cutting him.
13. How Msjforos ■xfuuvsd his skemtjcs to
mora or Ch% attsb hb had tanaiiD ma
0ST1GB, AMD LETT IBM OOUST. X. All that WO
know of Tin Shih is that he waa a man of Ght
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280
THE WORKS OF MENC1US.
[BK. II.
to m *■* 3E ?* A W £ *T,
iKrtwithstanding, that shows he was seeking his own benefit. He
came a thousand U to wait on the king ; because he did not find in
him a ruler to suit him, he took his leave, but how dilatory and
lingering was his departure, stopping three nights before he quitted
Chiu ! lam dissatisfied on account of this. 9
2. The disciple KAo informed Mencius of these remarks.
3 Mencius said, • How should Yin Shih know me 1 When I came
a thousand It to wait on the king, it was what I desired to do.
When I went away because I cud not find in him a ruler to
suit me, was that what I desired to do ? I felt myself constrained
to do it
4. ' When I stopped three nights before I quitted Ch&u, in my
own mind I still considered my departure speedy. I was hoping
that the king might change. If the king had changed, he would
certainly have recalled me.
5. ' When I quitted Ch&u, and the king had not sent after me,
constrained to leare by the conviction forced
on him that he oould notinOhl <*ny his prin-
ciple* into prmotioe. ^£|££ ££(*** itttone)
Julian properly blames Noel for translating
were here the neon— 'a scholar.' But when
he adds that it is here to be pronounced chL to
" * ' " ' ieitli<
xk thst it is a name, this is whet neii
the dictionary nor any conunentery mentions.
S, the 4 th tone, +*g: -=f> jjg, -to seek
iavoars/ L e. his own benefit ;— see Analects,
il xria jfi j5>— "» Bk. l Pt n. xvi. a-
3£-lifc lthi *' whai Shil1 <&i*fly means
to charge against Xencius is the lingering
characte r of his departure. 3. Xenctas was
|g£ ;£, literally, -The king fortunately n«ar
to change it. 9 This wertte thought at the time
in Manoiuss mind, and rf|F jfe-' 1 »*P«*»*
«I was looking tor/ fff-»<£' * IB""
jj$|$, 'then, and not till then.' fe fift,
scePtLU.li. <£-;|£, the grd tone. ^
38* ffl is by many taken as simply «^j[;
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PT. II. CH. XIII.]
THE WOBJCfl OF MBNOTO8.
281
$f j£ p$ B 5^ 3§ 5©>3i
then, and not till then, was my mind resolutely bent on returning
to T*fa. But, notwithstanding that, how can %t be eaid thai I give
up the kingt The king, after all, is one who may be made to do
what is good. If he were to use me, would it be for the happiness
of the people of Chi only ? It would be for the happiness of the
people of the whole kingdom. lam hoping that the king will change.
I am daily hoping for thia
6. 'Am I like one of your little-minded people? They wQl
remonstrate with their prince, and on their remonstrance net befajg
accepted, they get angry ; and, with their passion displayed in their
countenance, they take their leave, and travel with all their strength
for a whole day, before they will stop for the night'
• 7. When 1 in Shih heard this explanation, he said, ' I am indeed
a small man.'
Chap. XIII 1. When Mencius left Chi, Ch'ungTtt questioned
him upon the way, saying, ' Master, you look like one who carries
—-'tha king i^ after all, competent to do good,'
tnt^esnitaiesmoiethanthai. ^Q^
JjV convey* in itaalf no mora than the trana-
fcut tha king* • change of oouree involved
•raeatttoOir ~* "
iX Fefhancwahevainthc
ho quitted Ghta
an amplification of X enema** thought*
5. Compare with thi*
paragraph Confuelua'* dcoVnoa of Kwan Chung,
AnalocU, XTV. rriiL
TUMTY *0 DO Tin OOOD WmOK SI OOUID. X.
Girting To,— the a*me mantionad in chap. Tit
Though. Ch'ung Yd attribute* tha maxim >[£
&%?£ it A *>*— .-•-«*
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282
THE WORKS OF MENCIUS.
[ILO.
2fe
••a^>
8> H& B, ^
M^ Bf
an air of dissatisfaction in his countenance. But formerly I heard
you say — " The superior man does not murmur against Heaven, nor
grudge against men.' 1 '
2. Menoius said, ' That was one time, and this is another.
3. c It is a rule that a true royal sovereign should arise in the
course of five hundred years, and that during that time there should
he men illustrious in their generation.
4. 'From the commencement of the Ch&u dynasty till now, more
than seven hundred* years have elapsed. Judging numerically , the
date is past. Examining the character of the present time, we might
expect the rise of tuck individuation it.
5. ' But Heaven does not yet wish that the kingdom should enjoy
tranquillity and good order. If it wished this, who is there besides
me to bring it about t How should I be otherwise than dissatisfied % *
of the last century, little more than fifty year*
removed from too extinction of the dynasty.
#£##:£ IW^&"»«u*
' By the time examining It, then may/ 1 c afroh
things may be. 5. ^ f§ ^ §(£, lttandly,
4 Letting me go, then who?' Compare la**
chapter, par. 4, and many other places, whom
Mencius speaks of what he ooula aooompliak.
On the reference to the will of Heaven, <
pare Analects, IX. v. 3.
in Oonfoeius, eee Analects, XIV. xxxvii 3.
1 500 yean.'— this ie speaking in very round and
loose numbers, even If we judge from the his-
tory of China prior to Mencius. j£ HH,
* during them/ but the meaning is— at the same
time with the sovereign shall arise men able to
assisthinv ftjjk-^™^ j&^ISt
4. The Chau dynasty lasted altogether 867
years, and Xeneius died, according to some
accounts, at the age of 109, in the second year
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rr. ?i. ch.xiv.]
THE WORKS OP MENCIU8.
233
P^
Jrc m §1 ife» IL # J&, $j
Chap. XIV. i. When Mencius left Ch'f, he dwelt in HsiA.
There Kung-snn Ch'&u asked him, saying, ' Was it the way of the
ancients to hold office without receiving salary V
2. Mencius replied, ' No ; when I first saw the king in Ch'ung, it
was my intention, on retiring from the interview, to go away.
Because I did not wish to change this intention, I declined to receive
any salary.
3. ' Immediately after, there came orders for the collection of
troops, when it would have been improper for me to beg permission
to leave. But to remain so long in Chi was not my purpose.'
14. The huso* of Mnarort Bouava am determined. It is not to be confounded with
mowtLAMX ownxm ttW witho ut salabt, t hat the ancient principality or barony of the — y«
In the department of Yen-ehau. Rangoon fjj^ msy be aa in the translation, or— 'the
Chan's inquiry was simply for information, appointment to the position of a Tutor/ Le.
Thie appears from the |p with which it is honorary adyiser to the king. This is the inter-
nnswered. a. Ch'ung must be the name of pretation of the gt o s sarist of Chao Ch% and is
* place hi Ch% which cannot be more exactly perhaps preferable to the former.
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284
THE WORKS OF HENCIUS.
[BK. lit.
BOOK III.
TANG WAN KUNG. PAET I.r
illilttittltt/5ll
Chapter I. i. When the prince! afterwards duke W&n of F&ng,
had to go to Ch'ft, he went by way of Sung, and visited Hencius.
a. Hencius discoursed to hfan how the nature of man is good,
and when speaking, always made laudatory reference to YAo and
Shun.
* 3* When the prince was returning from Ch'ft, he again visited
Mencius. Hencius said to him, c Prince, do you doubt my words, t
The path is one, and only one.
4. ' Gh'ftng Ohi'en said to duke King of Ch'i, " They weie men.
I am a man. Why should I stand in awe of them V Ten Yttan said,
Tbdlb or this Book.— ttt TJJT ^,<The duke
Win of Ting.' The Book la to named from
the duke Win, who is prominent In the first
three chapters. Ohio Chi eomperes this with
the title of the Fifteenth Book of the Analects.
1. HoWAIXMBIBTniflbOnSeTBBIBlUTUBAL
HAY BBOOMS BQUAL TO THE AXOUST
x. The duke Win of Ting,— see Bk. I.
Pt-ILxiii. Win is the posthumous title. The
crown-prince's name appears to here been
Hung (jfe\ Previous to the Han dynasty,
the heirs-apparent d the sorerwigns and the
princes of States were called indifferently Tjj[
^ and + ^p. Since then, ^ ^ has
been confined to the imperial heir. Tbe title
* ift ^F *■• **™> ***• •** %k ^itfc
H£ yjC |£, 'to indicate the wish that the
succession should be unbroken >lss» gtmnMm *>
cwnrafton,' Oh'u and Ting bordering on enem
other, the prince must have gone out of trie
way to visit Hencius. In the 'Topography of
the Four Books, continued,' it is said :— * 8t»oe
Ting and Ch*u adjoined, so that one had only
to lift his feet and pass into Ch*u, why must the
crown-prince go round about, a distance of
more than 350 ft, to pass by the capital of Sons; t
The reason was that Hencius was there, uad
the prince's nutting himself to so much trouble,
in going and returning, shows hte worthineen,*
a. jg-^T, a rerb, 'to speak or diseoorue
*bout' jjfth not* necessarily,' but 'he made it
a point* tt is taken by ChftHst and other*
in the sense of 'to appeal to.' This is supported
hy par. 3, but the woM itself has only the neen»»
ing in the translation, with which, moreover,
Ohio Chi agrees, 3. $£ — - jjj} Q»— $&
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THE WORKS OF MENOIUS.
235
7i m. JE
'» Ft
*L ^ -
£ + *!!**
ism-fan
JK£i4fi<ft&-fl
a£ % & && % B>
"What kind of man was Shun? What kind of man am I? He
who exerts himself will also become such as he was/' Kung-ming 1
said, " King W&n is my teacher. How should the duke of Ohau
deceive me by those words f"
5. ' Now, T*&ng, taking its length with its breadth, will amount,
I suppose, to fifty ft. It ts small, but still sufficient to make a good
State. It is said, in the Book of History, " If medicine do not raise
a commotion in the patient, his disease will not be cured by it" '
Chap. II i. When the duke Ting of Ting died, tne prince
said to Ten Yft, 'Formerly, Mencius spoke with me in Bung,
and in my mind I have never forgotten his words. Now, alas!
eates on thai high authority. 5. jfft J| |£
fSt mmm «^tting tho long to supplement the
short.' Observe the force of jft, asm the trans-
lation. |||implying— atissmail,butstill.'
jfe 0, oompare ehap.iii:— >'a good kingdom 9
is sneh an one as is there described, ^g* mm
<2^ ^,—eeetheShu^hin* IV. viii Soot €i
^ vsad miaa, the 4th tone.
2. How Mavcius abtisid m mm or T am*
to oosrouc* THB uotrajraro 10* ms rAnmn. 1.
Wk is the proper term to express the death of
any of the feudal princes of the kingdom. Yen
Yu had been the prinoe's Grand tutor (jjfc
1 here to be used as in the Chung Yung,
L x,— 'an aooordanoe with this nature is called
the Path,' but Tiewed here more in the eon*
summation of hiah ssgssbip and distinction to
which it leads, which may be reached by tread-
ing it, and which can be reached in no other
way. We haTe here lor the first time the state-
ment of Mensius's doctrine, which he subse-
quently dwells so much on, that • the nature of
cnan is good.' 4. Of Ch'ang Chi*en we only know
what is here said. :fl£ 7j£ ^>— $fc refer-
ring to the sages. ^P Jb, —used tor 'man'
or 4 men,' with the idea of vigour and capability.
Kung-ming 1 was a disciple first of Tsse-ehang,
mad then of Tseng Shan. ^ ]£ |fc gjg
Would appear to have been a remark originally
of Ghau^ung, which 1 appropriates and vindl-
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THE WORKS OF MENCIUS.
[num.
this great duty to my father devolves upon me ; I wish to send you
to ask the advice of Mencius, and then to proceed to its various
services/
2. Zan Yft accordingly proceeded to Ts&u, and consulted Mencius.
Mencius said, ' Is this not good % In discharging the funeral duties
to parents, men indeed feel constrained to do their utmost The
philosopher Tsftng said, " When parents are alive, they should be
served according to propriety ; when they are dead, they should
be buried accoraing to propriety ; and thev should be sacrificed
to according to propriety : — this may be called filial piety.* The
ceremonies to be observed by the princes I have not learned, but
I have heard these points: — that the three years' mourning, the
garment of coarse cloth with its lower edge even, and the eating of
congee, were equally prescribed by the three dynasties, and binding on
all, from the sovereign to the mass of the people.'
3. Zan Yti reported the execution of nis commission, and the
4NK); I suppose that jtft is the surname.
•Jr Ajtr is a phrase applied to the funeral of,
and mourning for, parents j— 'the great cause,
or matter/ a. ^ Wfr'^^l ** tk# ****
ft* >F ?tf H ^-»P0k*n with refer-
ease to the prince's sending to oonsnlt him on
each a subject.
compare Analects, XIX. xvii. The words attri-
buted to Tseng Shan were originally spoken by
Confucius ; see Analects, It. v. Tseng ma/ hare
appropriated them, and spoken them, so as to
make them he regarded as his own, or, what
is more li kely , Mencius here makes a slip of
memory. MC, 1st tone, mad law; see AtiiIsMo,
IX. ix, £f, as used in the text, read like
«nd - ££ , denotes oongse, like & , but mad*
thicker. 3. jft^fflft'mtunfced the commission*
i. e. reported his execution of it and the reply.
|tr "^ most be understood as the subjee* of
jff. 3£^, <hU fathers iind brethren/ L*.
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FT. I. CH. II.]
TH£ WORKS OF M2NCIU&
237
B t B,^frSt
priftce determined that the three years 1 mourning should be observed!
His aged relatives, and the body of the officers, did not wish that it
should be so, and said, * The former princes of LA, that kingdom
which we honour, have, none of them, observed this practice, neither
have any of our own former princes observed it For you to act
contrary to their example is not proper. Moreover, the History
says, — " In the observances of mourning and sacrifice, ancestors are
to be followed," meaning that they received those things from
a proper source to hand them down. 9
4. The prince said again to £an YA, ' Hitherto, I have not given
myself to the pursuit of learning, but have found my pleasure in
horsemanship and sword-exercise, and now I don't come tip to the
wishes of my aged relatives and the officers. I am afraid I may
»ot be able to discharge my duty m the great business that I ham
entered on; do you again consult Mencius for me/ On thie, £an Yd
are wrong in Attributing to thorn the negltct
oflaterdukes. Jjfc^what particular <hurtoty'
they refer to is not known. Sp^Sf me 0m
7% — 3Bl is to be understood as spoken in
the person of the ancestors, and I hare there-
for© rendered it by * they.' ChaoChl, however,
says that some made this a reply of the prince :~
'The prince said, I km* cm (i. e. Mmdm)frcm
whom J received iC 4. JJ\ i|% JSL~>ft Jffi
J^^^f^^UmwllmlA of the not being
able, ftc' It is the sentiment of the prince
his unties and elderly ministers of the diwatl
family. The phrase is commonly applied by
Chinees to the elders of their own surname,
whatever be the degrees of their relationship.
E£k* p| , —the doeal house of Tang was
raded from one of the sons of king Win
(shu-haiu, ^ ^)» bat »7 •» inferior wife.
while Ghau-kung, the ancestor of Lu, was in
the true sovereign line, the anther of all the
atril iawaftntions of she dynasty, and henoo all
the etna* States ruled by descendants of king
Want wove supposed to look up to La. That
GMnvknngand the first rulers of Tang had not
*. th* three years' mourning is not to
The crown-prince's remonstrants
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THE WORKS OF MBHOIT78.
[be. in.
nt £ *
W 2E it
AWT,
if I2 t^
fiiS$ Km* ^V l^l v *1> HDL
# W tf SUL T
^ » p T a
A & * ill ftX
went again to Ts&u, and consulted Meneius. Mencius said, 'It it
so, bat he may not seek a remedy in others, but only in himself.
Confucius said, " When a prince dies, his successor entrusts the ad-
ministration to the prime minister. He sips the congee. His face
is of a deep Uack. He approaches the place cf mourning, and weeps.
Of all the officers and interior ministers there is not one who will
presume not to join in the lamentation, he setting them this example.
What the superior loves, his inferiors will be found to love exceed-
ingly. The relation between superiors and inferiors is like that'
between the wind and grass. The grass must bend when the wind
blows iipoa it." The business depends on the prince. 9
5. j!an YA returned with this answer to his commission, and
the prince said, 'It is so. The matter does indeed depend on me/
So for five months he dwelt in the shed, without issuing an order or
a caution. All the officers and his relatives said, ' He may be said
to understand the ceremonies. 9 When the time of interment arrived,
may be, the text of the Analects wn diffluent In
his time. See Analects, XILni,i< a*, fiflffi
jfij M,— the>gr Utile place where theeofln
lay, durinathenvemonthsthat elapsed between
the death and interment 5. The BF was a
shed, built of board* and straw, cumW the
centre door of the palace, against the surround*
ing wall, whieh the mourning pri nce ten anted
*_ ^ ^ w --i *. ki- a-a S^»«««^t|»eetheU<to f ama8eet.
enlarged them to suit hie own purpose, or, it Hal, with reason, to be corrupted or defeotire.
and jgj[ meet be translated In the
flret person, and not in the third, as Julian
dees. In the jj£ there is a reference to his
antecedents, as occasioning the present diffl-
Ch% Ton may not seek (to oferoome their
opposition) by any other way (bet carrying
eat what yen have begun)/ Che Hst's view,
as in the translation, !i better. In the quote*
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ft* r. ch. in.]
THX WOKX8 OF MENCIUS.
289
^^m%% MM S
they came from all quarters of the State to witness it» Those who
had oome from other States to condole with him, were greatly pleased
with the deep dejection of his countenance and the moumrahess of
his wailing and weeping.
Chap. III. i. The duke Wftn of T'&ng asked Mencius about
fa proper way of governing a kingdom*
2. Mencius said, ' The business of the people may not be remissly
attended to. It is said in the Book of Poetry,
" In the day-light go and gather the grass,
And at night twist your ropes ;
Then get up quickly on the roofe ; —
Soon must we begin sowing again the grain."
3. ' The way of the people is this : — If they have a certain
I have translated as if tt wem Q pf SB &£ not be impeached. Finally, when we consider
-Oka Hit introduces here the following re- tow w^ what decision he finally acted, and
. M .. , . ., / xT\ how alL near and far, who aaw and heard him,
marks from the commentator Lin {$$)>- were delighted to acknowledge and admire hie
'In the time of Henetus, although the rites to conduct, we hay© an instance of how, when
the dead had fallen into neglect, yet the three that which belong, to all men's minds is in the
years' moarnina\ with the sorrowing heart and first place exlilbited by one, othenarobronght.
aSttetive grk^ Being the expression of what without any previous purpose, to the pleased
really belongs to man's mind, had not quite acknowledgment and approval of it: — is not
tiiis a proof that it is indeed true that (ft* moss*
</ men i* good f
S. Mbbgtob's oovbbbis *o *kb vxnot or Tins
really belongs to man's mind, had not quite
periahecL Only, sunk in the slough of manners
becoming more and more corrupt, men were
losine; all their moral nature without being
conscious of it. When duke Wan saw Mencius,
and heard him speak of the good ne ss of man's
nature, and of Yao and Shun, that was the
cession of moving and bringing forth his
better heart, and on this occasion — of the
death of his lather— he felt sincerely all the
stirrings of sorrow and grief. Then, moreover,
when his older relatives and his officers wished
not to act as he desired, he turned inwards
to reprove himself, and lamented his former
conduct which made him not be believed in
liia pr es ent course, not presuming to blame his
officers and relatives >— -althourib we must con-
cede an extraordinary natural excellence and
ability to him, yet his energy in learning may
cm/runs jjn> xduoahob abb ths uhjjev thisqs
TO BB ▲TTBBDSn TO, AX* IBB HBST AB AS SSSSHTIAi.
FBBraB^ioBfonTHBSBoom u&, in the
sense of j^,'to govern.' a. By|jjJ A., 'the
business of the people,* is intended husbandry.
For the ode, see the Shlh*ehing, I. xv. Ode I.
st. 7, written, it is said, by Chau-kung, to im-
press the sovereign Gh'ang with a sense of the
importance and toils of husbandry. & Com-
pare Bk. I. Pt. L vii. 10, In P"
thesis to be taken lightly, as if the expression
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THE WORKS OF MEKCIUEL
[ML m.
if
It* It*- 3BL
sk J*: ?F»
pi
3§lr $ft j&\
livelihood, they will have a fixed heart ; if they have not a certain
livelihood, they have not a fixed heart. And if they have not a fixed
heart, there is nothing which they will not do in the way of self-
abandonment, of moral deflection, of depravity, and of wild license.
When they have thus been involved in crime, to follow them up
and punish them: — this is to entrap the people. How can sucn
a thing as entrapping the people be done under the rule of a benevo-
lent man?
4. ' Therefore, a ruler who is endowed with talents and virtue
will be gravely complaisant and economical, showing a respectful
politeness to his ministers, and taking from the people only in
accordance with regulated limits.
5. ' Tang HA said, " He who seeks to be rich will not be benevo-
lent. He who wishes to be benevolent will not be rich/ 9
6. ' The sovereign of the HsiA dynasty enacted the fifty mdu allot-
ment, and the payment of a tax. The founder of the Yin enacted
the seventy tnhu allotment, and the system of mutual aid. The
Mag the people/ U. the ehaieoter of the people
is m fellow*. One oommontetor expound* the
i beTwhJefc woukfbelnemieltlent with
the J)f, but <wUl be,' Le. will be mm to be.
The last two o lauo oe ere oxogetioal of jjlfc end
jfa. ^mii»t be understood of ^,« minister!,'
in contradistinction from the ^J, 'people/
in the next clause, though ell eie of eoutse
beneath' the ruler. 5. ftfa Y ang HA U the
Yang Ho of the Analects, XVII. L To
with his unworthy eharecter, the
Hon is taken in a bad sense, aa a
Hi! net the pt a o ti os of beneroln
Monetae quotes it to ahow the inooeapctihilit*
of the two alma. Greet street ie fchl em
riohos beneralenee hlilwrineni* This five*
of the ehataotar would be well bioughtoutby
putting it in 3rd tone, but thai would glee the)
obserration a good meaning. &jVj£?E£»
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FT. I. CH. III.]
THB WORKS OF MENCIU&
241
in
>&%% - - - --
founder of the ChAu enacted the hundred mdu allotment, and the
share system. In reality, what wa% pud in all these was a tithe.
The share system means mutual divieioa The aid system means
mutual dependence.
7. 'Lung said, "For regulating the lands, there is no better
system than that of mutual aid, and none which is not better than
that of taxing. By the tax system, the regular amount was fixed by
taking the average of several years. In good years, when the grain
lies about in abundance, much might be taken without its being
oppressive, and the actual exaction would be smalL But in bad
years, the produce being not sufficient to repay the manuring of the
fields* this system still requires the taking of the full amount. When
the parent of the people causes the people to wear looks of distress, and,
after the wholeyear's toil,yet not to be able to nourish their parents, so
fee Hsia statute*, every husbandman— heed | in accordance with the accounts in the Chau
of a fsmily—reeeived fifty mdu, and paid the U is his own srstem reoommended Mow to
produce of five of thorn to the government. R Chan. 7. Of theLonj quoted here, ell
was 'an ancient worthy.' 3k XE is said to
be synonymous with jS jttj , meaning < abun-
dant/ That this is the signification is plain
enoo^hybnihowUieehanetenofmMtoindioate
it is not clear. 1SL means 'a wolf;' and jB|
is given in connexion with that oharacter as
moaning 'the appea ra nce of things s tu tt e r ed
about in confusion.' I cannot find any sifniflea-
tionof £E /crooked, perverse, AeV from which,
as Joined to fS, wo can well bring ont the
This payment was the jS\ By those of Yin,
690 m&u were divided into nine equal allot-
ments of seventy *»sm each, the central one
bein* i os er ved for the government, and eight
SuniTl es on the other allotments uniting in its
cultivation. By those of Chan, to one family
too isAT were assigned, and ten families culti-
vated 1,000 acres in common, dividing the
produce, and paying a tenth to government
Such is the account here given by Xeneius,
but it is very general, and not to be taken.
fury general, _ _
espe ci al ly ^s relates to the system of the Chan
dynasty, as an accurate exposition of it. More
VOL n.
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THE WORKS OF MKNCIUa
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that they prooeed to borrowing to increase their means, till the old
people ana children are found lying in the ditches and water-channels :
— where, in $ueh a case, is his parental relation to the people ?"
8. 'As to the system of hereditary salaries, that is already
observed in T&ng.
9. ' It is said in the Book of Poetry,
" May the rain come down on our public field,
And then upon our private fields !"
It is only in the system of mutual aid that there is a public field,
and from this passage we perceive that even in the Chau dynasty
this system has been recognised.
10. ' Establish heiangjuU, hsio, and hsido, — all those educational
inetitutions, — for the instruction of the people. The name heiang
indicates nourishing a$ it$ Meet; heido indicates teaching ; and h$U
indicates archery. By the HsiA dynasty the name hsido was used ;
by the Tin, that of hsu ; and by the Ch&u, that of hsiang. As to
the heio, they belonged to the three dynasties, and by that namo.
The object 01 them all is to illustrate the human relations. When
tion is to show that the system of mutual aid
obtained under the Chau aa well aa under the
Yin dynasty, and the way ie prepared for the
inatraotionaviTen to PI Chan below. 10. After
the due regulation of husbandry, and provision
far the 'certain livelihood' of the people, mnat -
oome the bnainessof education. The Atfe men-
tioned were aehoola of a higher order in the
oapital of the kingdom and other chief cities
of the various States. The others (££, seise,
4th tone) were schools in the ▼fllsjsi and
smaller towns. In the I* Chi, IH. Sect r. t cy
we find the kskmg mentioned in connexion with
: is taken by Chfto Chi
aa in the translation/and by Ohn Hst as-' an
angry-looking appea r ance/ which doss not suit
so well. ;fg-jpL, <to lift un/-<to proceed
to.' ©(thex^tonO^^jlR^
-Qr,-«eeBk.LPtLiT.5. a J|^, end tone.
m JH>— •»• Bk. L Pt IL v. 3. o> See the
Shtavchin* DC. t! Ode VIH. st. 3, a description
of husbandry under the Chau dynasty. jjB*.
—the verb, sth tone. The objeot of the quota*
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PT. I. CH. III.]
THE WORKS OF MENCIUS.
248
those are t&ua illustrated by superiors, kindly feeling will prevail
among the inferior people below.
ii. 'Should a real sovereign arise, he will certainly come and
take an example /ram you; and thus you will be the teacher of the
true sovereign.
12. ' It is said in the Book of Poetry,
" Although Cb&u was an old country,
It received a new destiny/'
That is said with reference to king W&n. Do you practise those
things with vigour, and you also will by them make new your
kingdom.'
13. The duke afterwards sent Pi Chan to consult Mencius about
the nine-squares system of dividing the land. Hencius said to him,
* Since your prince, wishing to put in practice a benevolent govern-
ment, bias made choice of you and put you into this employment,
you must exert yourself to the utmost. Now, the first thing towards
a benevolent government must be to lay down the boundaries. If
the boundaries be not defined correctly, the division of the land into
have reference to the inculcation of those
relations by the institution of schools. The
pith of Mendus*sadvieeis~<ProYide the means
of education for all, the poop as well as the rieh,'
is. See the Shih-ching, III. i. OdsLitz.
ZJ£ j(j*, 'the appointment,' Le. which lighted
on it from Heaven* 13. To understand the
youiif of thererefenoeaooordedbythegoyein- <iitae-sojiares division of the land,' the tern of
Alfr 91 tb .!>-**• «•* ****** m#wi ' M ™ draw lUkm *° * n * lcm tt - 4hni » SB—
Mshen the human relations hare been fllus- we hare a square portion of ground divided
tratsd by the example of superiors.' but must into nine equal and smaller squares. 9ut eaa
R 2
the time of Shun ; asft in eonnexion with the
Hsis dynas ty ? s afe in eonnexion with the Yin ;
and OMI0 (||J) in eonnexion with the CMac.
These is thus some want of harmony between
tlrtpsmmsnandtlMseeountinthetext. Enter-
iwere given to the aged at different
, and in the schools, as an example to the
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THE WOBKS OF MHNCIUS.
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squares will not be equal, and the produce available for salaries will
not be evenly distributed. On this account, oppressive rulers and
impure ministers are sure to neglect this defining of the boundaries.
When the boundaries have been defined correctly, the division of the
fields and the regulation of allowances may be determined by you,
sitting at your ease.
14. 'Although the territory of T'&ng is narrow and small yet
tWmuKtbeuMtmcnofasuWgrie.andtheremuetUinit
country-men. If there were not men of a superior grade, there
would be none to rule the country-men. If there were not country-
men, there would be none to support the men of superior grade.
15. 'I would ask you, in tne remoter districts, observing the
nine-squares division* to reserve one division to be cultivated cm the
system of mutual aid, and in the more central parts of the kingdom,
to make the people pay for themselves a tenth part of their produce.
16. 'From the highest officers down to the lowest, each one
must have his holy field, consisting of fifty mdu.
we su p pose it poMlble to diyide a tsnitory in
this way t The nsAural irregularities of the sur*
mco would be one great o b s t ac l e. And we find
below the 'holy field,' end other assignments,
whjeh must continually have been requiring
-jP,— here, generally, for officers, men not
earning their breed by the sweat of their brow,
and the toil of their hanjls ; see next chapter.
■ft Kj 'country-men/ -by their toil self-
•ipportiiig people generally. jf(-£g; ffi
fi"^rj S& ^f • *$- Here the »y i * MM of
aQ the three dynasties would seem to be em-
ploy^ as the nature of the country perniitted,
or made advisable, their ap p lication. Wt as
the translation, « f the country,' 'the remoter
districts.' Tlie prefers to ^ gin par. 13,
and the — - to 4j jj/k. The former would
be the best way in such positions of supporting
the jtt^and the Utter of supporting the
S"-¥*. Similarly, the other clause, id, «jj^
is explained by GhaoGhl by iK, and ChuHst
follows him, though we do not find this meaning
of the term in the dictionary. The jjjr [ff
then is 'the dean field,' and as its produce waa
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PT. I. CH. IU.]
THB W0BK8 OF KENCIT7*.
248
5Esffl k
If
Ba-
it
1 7. ' Let the supernumerary males have their twenty-five mdu.
1 8. f On occasions of death, or removal from one dwelling to
another, there will he no quitting the district In the fields of a dis-
trict, those who belong to the same nine squares render all friendly
offices to one another in their going oat and coming in, aid one
another in keeping watch and ward, and sustain one another in sick-
ness. Thus the people are brought to live in affection and harmony.
19. ' A square It covers nine squares of land, which nine squares
contain nine hundred mdu. The central square is the public field,
and eight families, each having its private hundred mdu 9 cultivate
in common the public field And not till the public work is finished)
may they presume to attend to their private affairs. This is the
way by which the country-men are distinguished from those <jf
a superior grade.
20. Those are the great outlines of the system. Happily to
modify and adapt it depends on the prince and you/
intended
to sop p ly Hie
U by ^the holy fiekL' It wu in
of sacrifice, I
addition to the hereditary salary mentioned In
pr. a 17. A family wee suppo se d to embrace
ike grandfather and giandmotner, the husband,
wile, and children, the husband being the
grandparents' eldest eon. The extra fields were
mother sons whom they might have, and were
siren to them when they were sixteen. When
they married and became heads of families
thomoolvei, they received the regular allotment
for a family. IhisisOhuHsrsaooountofthis
paragraph. 18. The social benefits flowing from
the nine-sauares division of the land. *On
oeeesiona of death,' Le. in burying. 19. Under
the Chan dynasty, a hundred pA or 'paces'
made a meV* length, but the exact amount of
the jweeoanliardly be ascertained. Many eon?
tend that the fifty me* of Hsia, the seventy ol
Tin, and the hundred of Chan, were actually
of the same dimensions. 3^*,— the4*& tone,
so spoken always, when the subject is the
support of a superior by an inferior, so. •££
m?fNyffi a ng and moistening/ i.e. the modify!
and adapting.
1 modifying
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S46
THB WORKS OF MBNCIUS.
[be. in.
JHtJ&A.*-B£ai*
oral
Ottawa LABovm as nnmuironY mam
Hi
OF UUMH7B, ASP OV ▲
The first three
Chap. IV. i. There came from Ch f A to T'tag one Hstt-Hsing,
who gave out that he acted according to the word* of Shftn-nttng.
Coining; right to his gate, he addressed the duke Win, saying, 'A man
of a distant region, I have heard that yon, Prince, are practising
a benevolent government, and I wish to receive a site for a house, and
to become one of your people. 9 The duke Wftn gave him a dwelling-
place. His disciples, amounting to several tens, all wore clothes of
haircloth, and made sandals of hemp and wove mats for a living.
2. At the same time, Cb'&n Hsiang, a disciple of Ch'&n Liang, and
his younger brother, Hsin, with their plough-handles and shares on
reigns, extending with his own otcr 513 ywn.
If any frith could be r epose d in this chronology,
it would place him a. caere. In the appendix
to the YWehing, ho Is ealotaated m the Father
of Husbandry. Other traditions nuke him the
lather of Medicine also. J^K^— £*•***
▼erb,-^ g|, In the diotlonaiy, after Ohae
Chi k explained by rg, 'came to.* ChnU
eay.thata|n-Jg;MH- ft***
see Bk. IL Pt Lv. 5, but the meaning of ££
here is diaVrent, denoting the gronnd assigned
for the dwelling of a husbandman, j^J (4th
tone) ffi»— & wonld appear from par. 4 that
thie 'haircloth* we* a Tery inartificial struc-
ture, not wore* at least with much art JH»~-
« sandals of hemp,' opposed to Jg, whieh ware
made of grass, and JgL which were made of
leather jfg is explained by fy ffL'to beat
and hammer. BSE properly de n otes
it is said, relate how Hafcag, the
and Hsiang, his follower, wished
secretly to' destroy the arrangements advised
by Menefusfor the dhrhaon 0? the land. The
fc eight paragraphs expose the great error of
Hsing. that the ruler most labour at the toils
efhiabendfy as well as the people. Itotathe
twelfth paragraph to the sixteenth, Hsiang is
iebokedibr^oneJdnghisniMter f andtahlngiip
with Being's heresy. In the last two para-
graphs, Henries p roc e eds , from the evasive
replies of Hsiang, to afro the one; dtftuut to the
now penUoious teachings. 1. HS is explained,
by Ghao Oh% byjft£ jg, and ||r as- jg, so
r- 'one who onltiwitedthe
doctrines. Host others take jg|
'nmkiagamlse pretence of/ Shan-nang, ( Won
oorJul husbandman,' is the style of the second
of the n>e famous ^fe, or early ' eorereigns,' of
Ohineae history. He is also called Teh
TI, 'the Biasing Sovereign.' H* is pi
between Fa*hsl and Hwang Tl, though separ-
ated from the latter by an intervention of seven
mats made of rashes ( 3 «]• This i
meture of sandals and mats is s up pose d in the
Wu q* to hare been only a temporary employ-
mentof Hsing's followers till lands ahouM he
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THE WORKS OF MBNOIUS.
247
*J£*L
ft***
AW
K1LU
their tacks, came from Sung to T&ng, saying, * We have beard thai
you, Prince, are putting into practice the government of the ancient
sages, showing that you are likewise a sage. We wish to become
the subjects of a a&g**'
9 4. When Gh'&n Hsiang saw Hstt Haing, he was greatly pleased
with him, and, abandoning entirely whatever he had learned, became
his disciple. Having an interview with Mencius, he related to him
with approbation the words of Hstt Hsing to the following effect : —
4 The prince of Tftng is indeed a worthy prince. He has not yet
heard, ho wever, the real doctrines of antiquity. Now, wise and able
princes should cultivate the ground equally and along with their
people, and eat ^yV^i<^J^rto6<mn They should prepare theirown
meals, morning and evening, while at the same time they carry on
their government. But now, the prince of T'&ng has his granaries,
treasuries, and arsenals, which is an oppressing of the people to
nourish himself. How can he be deemed a reoTworthy prince V
4* Mencius said, 'I suppose that Hstt Heing sows gram and eats
lmtmnst be taken here as verba, s%ai*/t
a. Of the individual, men-
tioned here, we know nothing more than oan
he gathered from thi» chapter. The ||g, or
share, ae originally made by Shin-nang, wae
of wood. InMeneiiie J etlme t ithadoometobe
made of iron ; fee par. a. £ tt'~~ ^ **
ii.1. JBffik denote the morning and evening
ing the preparation of those meals. If jff and
Jg| are to be dtsMngnishod, the latter ie a
granary lor riee, the former for other grain.
^inaihtone. The object of HsaHalngin
theee remarkawonld be to invalidate M eneiiaf*
doctrine given in the laetehaptor, par. 14, that
the ruler must besopported bythe country •men*
4, Obeerve the foroe of jj£ . . SJL, as in the
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248
THB WORKS OF MHNCIUS.
[NU III.
& m mutt t m *.*.*.
...$&'ftiaftjuft,5.ft
the produce. Is it not so! 9 4 It is so/ was the answer. 'I suppose
also tie weaves cloth, and Wears his own manufacture. Is it not so ! '
c Na« HsU wears clothes of haircloth/ 'Does he wear a cap!'
4 He wean a cap/ 'What kind of cap! 1 • A plain cap/ 'Is it
woven by himself?' 'No. He gets it in exchange for grain/ 'Why
does Hstt not weave it himself?' 'That wonld injure his husbandry/
4 Does Hstt cook his food in boilers and earthenware pans, and does
he plough with an iron share? 9 'Yes.' 'Does he make those
articles himself?" 'No. He gets them in exchange for grain/
5* Mencius then said, 'The getting those various articles in ex-
•change for grain, is not oppressive to the potter and the founder, and
the potter and the founder in their turn, in exchanging their various
articles lor grain, are not oppressive to the husbandman. Howshould
translation. |j|
generally. IJjj,
but here -grain
, 4th ton*. ^ ||f, *Hi.
dap is plain,' ie. undyed and unadorned. The
distinction gfren by Oht Hat between ^£ and
Sis, that the former waa need for boiling,
the latter for steaming Th ei r eompoaitlop
indicates that they were made of iron and clay
reapeetiTely. Tike 2& waa diitingniahed from
oilier iron boilereby having no feet 5. W
. SIS'" 'he who gets,' or, as in the transla-
tion, 'the getting,' ^J,— properly 'stock*,'
hot alao need synonymously with Jj5. I have
added a sentence to bring out the fbree of ||fr
in jj££ jSB|'7r'7r» Oho fist pnta a point
at ^, and taaing^ (in girt tone)intlie sense
of \\*j ' only/ oonatroee it with what follows*
This ia better than to join it, in the sense of
house or shop, with H|| JQ. Hsiang is here
fbroed to make an admission, fatal to his new
master's doctrine, that every man should do
ererything for himself. The only difficulty is
with the j£, whioh here-* but' The two
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rr. i. ch. it.]
THE WORKS OF HEM CI UK
240
*3i >& ^to >*>
A&£
»J»J§
>b pT "pT £
V w
/H Jm
n
mm
mm
*•*•
such a thing be supposed t And moreover, why does not Hstt act
the potter and founder, supplying himself with the articles which he
uses solely from his own establishment ? Why does he go confusedly
dealing and exchanging with the handicraftsmen! Why does he
not spare himself so much trouble?' OK an Hsiang replied, 'The
business of the handicraftsman can by no means be carried on along
with the business of husbandry/
6. Mencius resumed, ' Then, is it the government of the kingdom
which alone can be carried on along with the practice of husbandry?
Great men have their proper business, and little men have their
proper business. Moreover, in the case of any single individual,
whatever articles he can require are ready to his hand, being produced
by the various handicraftsmen : — if he must first make them for his
own use, this way of doing would keep all the people running about
SK>n the roads. Hence, there is the saying, " dome labour with
ear minds, and some labour with their strength. Those who labour
with their minds govern others ; those who labour with their strength
preceding sontcnoM arc Mencins's amrmations, the mum of ( an all required,' which wonM
and he proceeds—' But HsAHftlng denies this, make the construction simpler >~'Jbr a stasis
Why then does he not himself play the potter person even, all the productions of the handi-
nad founder, *e.t' * In — JL> Jflk HE e«lt^aroneoMsary/ S^mthepannhraM
"ff-T •> 6t>a<ttth* > n«Vueti fa of«w0 g|:-<Beokoning in the esse of
& -±~4ZmmJn °° °* asi]^indrndiud f iasdothes,hislood.aad
not easy. The correct meaning seems to bethat hU dwelling-place, the prodnctions of the
gften in the translation. Some take j& in Tsrioos workers must all be completed in suf-
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250
THE WORKS OF MENCIU8.
[bk. to.
are governed by others. Those who are governed by others support
them ; those who govern others are supported by them/ 9 This is
a principle universwly recognised
7. * in the time ofi &o, when the world had not yet been perfectly
reduced to order, the vast waters, flowing out of their channels, made
a universal inundation. Vegetation was luxuriant, and birds and
beasts swarmed The various kinds of grain could not be grown.
The birds and beasts pressed upon men. The paths marked by the
feet of beasts and prints of birds crossed one another throughout
the Middle Kingdom. To YAo alone this caused anxious sorrow. He
raised Shun to office, and measures to regulate the disorder were set
forth. Shun committed to Ti the direction of the fire to be employed,
and Tl set fire to, and consumed, the forests and vegetation on the
mountains and in the marshes, so that the birds and beasts fled away
to hide themselves. Ttt separated the nine streams, cleared the
courses of the Tst and T r 4, and led them all to the sea. He opened
fieieney, and then he hasabundantly everything
for profitable employment, and can without
aiudety support his children and parents.' This
gives a good enough meaning In the connexion,
but the signification attached to WU is hardly
otherwise authorised, jjj) ££* 'and road
them,'-|^^|*||9£ ^, 4 th tone,**.
7. ^~j\ 3J§ ^Je 2ft carries us back to the
time antecedent to Tao, and ^~f* i» **> be
taken in the tense of ' world, * or ' earth.' There
is the idea of a wild, confused, ohaotie state, on
which the successive sages had been at work,
without any great amount of success. Then in
the nest paragraph we have Hau-ohl doing
ovw again the work of Shan-nang and tosnhiner
men husbandry. It is difficult to go beyotta
Tio for the founding of the Chinese kingdom.
The Tarioos questions which would arise here,
however, will be found discussed in the first
part of the Shu-ching. It is only necessary
to observe in reference to the calamity ho g *
spoken of, that it is not presented as the)
consequence of a deluge, or sudden aeeunue.
lation of water, but from the natural rhnerw
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FT. I. CH. IV.]
THE WORKS OF MWCIU8.
251
niftls A £¥„£($ +
tAIflfllpTI
a vent also for the ZA and Han, and regulated the course of the
HwAi and Sse, so that they all flowed into the Chiang. When this
was done, it became possible for the people of the Middle Kingdom
to cultivate the ground and get food for themselves. During that
time, Ytt was eight years away from his home, and though he thrice
passed the door of it> he did not enter. Although he had wished to
cultivate the ground, could he have done so !
8. ' The Minister of Agriculture taught the people to sow and
reap, cultivating the five kinds of grain. When the five kinds of
grain were brought to maturity, the people all obtained a subsistence.
But men possess a moral nature ; and if they are well fed, warmly
dad, and comfortably lodged, without being taught at the same
time, they become almost like the beasts. This was a subject of
anxious solicitude to the sage Shun, and he appointed Hsieh to be
the Minister of Instruction, to teach the relations of humanity :—
how, between father and son, there should be affection ; between
channel* being all broken ap and disordered.
Jflt, in 4tn tone, 'disobedient,' 'unreason-
able/ 3r jBfr. 'the five hinds of grain*/ are
**ft Sfcf *!• Y^T!2
paaaielsd millet, wheat, and pulse,' bat eaeh
osTthasn term* must be taken ee comprehending
awveral varieties under it fit EH, in opposi-
tion to -fc Tt , is the portion of oountry which
wts nrst settled, and regarded at a centre to ail
Mirroanding territoriea J& 4/^ 3K ^, —
the 40 seems to refer to Yao's position as sotc-
reign, in which H belonged to him to feel this
anxiety. For the Isbonrs of Shun, Yl, and Yu,
see the Shfeehin* Farts I, II, HL ]£, in
3rd tone, j^,— read Ta. The nine streams
aU belonged to the Ho. or Yellow river. By
them Yl led off a portion of its vast surging
waters. The Cbianf is the Yang-tsse. GhS
Hsi observes that of the rivers mentioned as
being led into the Chiang only the Han Sews
into that stream, while the Hwai receives the
2uand the See, and makes a direct eooree to
theses. He s up poses an error on the pert of
the recorder of Meneius's words, a Hau«eht,
now received ss a proper name, is properly the
official title of Sana's Minister of Agriculture,
Ch'l (fj|) |5 <?"* BWdl > WM ihe ]
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252
THE W0RK8 OF MKNCIUB.
[BK. m.
sovereign and minister, righteousness ; between husband and wife,
attention to their separate functions; between old and young, a
proper order; and between friends, fidelity. The highly meritorious
sovereign said to him, "Encourage them; lead them on; rectify them ;
straighten them ; help them ; give them wings : — thus causing them
to become possessors of themselves. Then follow this up by stimu-
lating them, and conferring benefits on them." When the sages were
exercising their solicitude for the people in this way, had they leisure
to cultivate the ground ?
9. ' What YAo felt giving him anxiety was the not getting Shun.
What Shun felt giving him anxiety was the not getting xii and
KAo YAo. But he whose anxiety is about his hundred mdu not being
properly cultivated is a mere husbandman.
of his Minister of Instruction. For those men
and their works, see the Shu-ching, Pert IL
^,— ussd synonymously with ||£>-;§|,
'topUmyor'oow/ A£^m{li'~
foreJgners generally try to oonstrue this ex-
pression ss they do the |fct £ |$ 3| jfc
In the preseding chapter, par. a, not haying
regard to thedifferenoe of |jj and A' of jB
and >£f, and the Are repetitions of >£F farther
on in the paragraph. The interpretation whieh
I hare adopted is that of Chtt Hst, and erery
critic of note whom I haTeooiisulted. Wl K
is supposed to be plural,— * the sages.' This,
however, eannot be, as the tib immediately
following must be understood with reference to
Shun only. What has made lj? ^betaken
as plural, is that the instructions addressed to
Hsieh are said to be from l£ (3rd tone) jMf,
whieh are two of the epithets applied to Yao in
the opening sentenee of the Shu-ohing, who la
therefore supposed to be the speaker. Tot it
was Shnn who appointed Hsieh, and gave him
his instructions, and may not Menoius intend
Mm by 'The highly meritorious' t Tbe address
itself is not found in the Shu-ching. ££**»*
^arebothin4thtona. In^Jg^Jjfl,
JW|- 'ssparats functions,' according to which
the husband is said to preside orer all that is
external, and the wifo oyer all that is internal,
while to the f farmer it belongs to lead; and to
the latter to follow. 9. An illustration of the
par. 6. Jj,— read i, in 4th tone, in the sense
of ffi (in and tone). The Kao of Kao Yao U
generally written ss in the text, but the proper
form of it is ^ It is difficult to determine
whether to unite the two characters asa double)
surname, or to keep them apart ss
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FT. I. CH. IV.]
THE WORKS OF MENCIU&
258
HtJSt *
>% -^-x A-l
>h
M'l ;A: l& ~FmM
_ £ 3S #» _ - -„
&&TZMM
m> iz> 3M3X w> A
io. ' The imparting fay a man to others of his wealth, is called
" Idndneta." The teaching others what is good, is called u the exercise
of fidelity." The finding a man who shall benefit the kingdom, is called
"benevolence." Hence to give the throne to another man would
be easy ; to find a man who shall benefit the kingdom is difficult.
1 1. ' Confucius said, " Great indeed was Y&o as a sovereign. It
is only Heaven that is great, and only Y&o corresponded to it How
vast was his virtue ! Tne people could find no name for it. /Princely
indeed was Shun ! How majestic was he, having possession of the
kingdom, and yet seeming as if it were nothing to him I" In their
governing the kingdom, were there no subjects on which Y&o and
Shun employed their minds ? There were subjects, only they did not
employ tneir minds on the cultivation of the ground.
is. ' I have heard of men using the doctrines of our great land to
i barbarians, but I have never yet heard of any being changed
bsaelf of,' -who shall
iaflm text, and
in the 4th tone, <on
The diffi-
k to find the
Lin^ujstkmie%stassthefia4ertogoo«tof
ainmoif,annmhiwoniwas«miahtoown power.
The reader mast bear la mind that £ is the
nense tar lave ai^est ikeat, the combination
of ell possible virtues. Compere
VL xxviii. zz. See Analects, VIII. xriii anc
xix, which two chapters Meneros blends to-
gether with omissions sad alterations. Pharos
thefoiceof^inthelasteiaase. R-'there
were sutgeots on which they employed their
minds, but still, Ac/ za. JS and Pa-
used as in Analects, III. v. 4j\— the verb,
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254
THE WORKS OF MJENGIUS.
[bk. hi.
. ■»* « tt = » ± IB tt &.
iaf-sftAg.*^:*""
by barbarians. Ch'an Liang was a native of Ch'A. Pleased with
the doctrines of Ch&u-kung and Chung-nl, he came northwards to
the Middle Kingdom and studied them. Among the scholars of the
northern regions, there was perhaps no one who excelled him. He
was what you call a scholar of high and distinguished qualities.
Ton and your brother followed him some tens of years, and when
your master died, you forthwith turned away from nim,
1 3. ' Formerly, when Confucius died, after three years had elapsed,
his disomies collected their baggage, and prepared to return to their
several homes. But on entering to take their leave of Tsse-kung,
as they looked towards one another, they wailed, till they all lost
their voices. After this they returned to their homes, bat Tsse-kung
went back, and built a house for himself on the altar-ground, where
he lived alone other three years, before he returned home. On
another occasion, Tsse-hsi&, Tsze-chang, and Tsze-yifc, thinking that
Y& Zo resembled the sage, wished to render to him the *ame
in 4 th tone. 3f* ^ ft JF$,~not 'your
brothers/ but as in the translation • compare
par. a. > jj|« ^flf:— observe how Gh'n is hare
1 'the Middle Kingdom' of Men-
das*etime. 13. On the death <* Ctonfaoiiit, his
disciples remained by his grave for three years,
mourning for him as for a lather, but without
wearing the mourning dress. ^S& j^,— both
and tone, 'looked after their burdens.' Tsm~
knng had aeted to all his eo- disciples as master
oftheearemoniea. Henee they took a formal
leave of him. jtL is a Bat place, an area
scooped out upon we surface, and. need prim-
arily to seorinee upon. Hem it denotes eneh
an arm formed upon the sage's grave. There is
a sinsUwoodenhut still shown in theOoniueian
cemetery, and said to be {he apartment bom
by Tsm-kung for himself I I sew it in 1873.
On Tt 26's resemblance to Confucius, see the
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FT. I. CH. IV.]
THE W0RK8 OF MKNCIUS.
255
2.M
3E «
It til
6§ 7i g
n»v "J * ^P"
Iff J>t#
§# 21i Si
observances which they had rendered to Confucius. They tried to
force the disciple Tsftng to join with them, but he said, " This may
not be done. What has been washed in the waters of the Chiang
and Han, and bleached in the autumn sun : — how glistening is it !
Nothing can be added to it"
14.' Now here is this shrike-tongued barbarian of the south, whose
doctrines are not those of the ancient kings. Ton turn away from
your master and become his disciple. Your conduct is different
indeed from that of the philosopher Ts&ng.
15. 'I have heard of birds leaving dark valleys to remove to
lofty trees, but I have not heard of their descending flora lofty
trees to enter into dark valleys.
16. 'In the Praise-songs of LA it is said,
" He smote the barbarians of the west and the north,
He punished Ching and Shft."
Thus Ch&u-kung would be sure to smite them, and you become
their disciple agon ; it appears that your change is not good.'
17. Ch'an Ssiang said, ' If Hsii's doctrines were followed, then
'BookofRite^Bk.ILSeci.LiiL* 3l*~~ in
3rd tone. JBL it in the 4th tone, |tt,— read
felt, In and tone, or kdo, fjjfr - jfttj- Compare
—'the shrike, or batcher Mid/ a strong epithet
of oon tempt or dislike, as applied to Hsfl Hsina>
j|§r- *» *hove. 15. ~J\,— used as a Tern, in
4th tone. 16. See the Book of Poetry, IV. iL
Ode IV. ft 6. The two clauses quoted refer to
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266
THB WORKS OF MENCIU&
[W. in.
m i w f& mim m % $ z
&>3t."F j& *fc >h ^\*B 7lf> Jt»
fg tr e ^ 'It JUJ & * 2, *
#^«**.ic^at* '
there would not be two prices in the market, nor any deceit in the
kingdom. If a boy of five cubits were sent to the market, no one
would impose on him ; linen and silk of the same length would be
of the same price. So it would be with bundles of hemp and silk,
being of the same weight ; with the different kinds of grain, being
the same in quantity; and with shoes which were of the same aim*
i8. Menctus replied, ' It is the nature of things to be of unequal
qualify. Some are twice, some five times, some ten times, some
a hundred times, some a thousand times, some ten thousand times
as valuable as others. If you reduce them all to the same standard,
that must throw the kingdom into confusion. If large shoes and small
shoes were of the same price, who would make them t For people
to follow the doctrines of Hstt, would be for them to lead one another
on to practise deceit. How can they avail for the government of
a Stater
'threada/andniayteiieadofallkornes. j£
i* ^Itii^ *Uo in ib*ffi% f by ffc fa,
'■polled, or bad, flo**/ I« general application
k to flow of an inferior qoatikj. 18. > jjj|r-
iHflwanl from thai in para, ia, 15, mo— if 'is
»•* «■*■•• #-# * •■» "»-*•*
from eaoh other/ or 'are to caeh other aa.' The
die of the ahoea ia mentioned aa a thing 4
the aehierementa of the date Hat.
noes them aa if they e xpr oa a od the approbation
ef hie anoeator Ohin-konf. 17. W,— read
eMf, 4 th tone, -fl|. jR K^CJK'"^
Anala^VIILTL ft |ft $$ "»" »e
Joined together, I think, in pain, in opposition
to the ^ ffl ahore, theniannmotored ertielce.
n «• v*™** * *• wl% *ia>
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FT. I. CH.T.]
THE WOBXS OF MZNCIU&
257
®mz& = f->~%4*&
Chap. V. i. The Mohist, t Chih, sought, through HsU PI, to
seeMenoias. Meneins said, * I indeed wish to see him, but at pr ese nt
I am still unwelL When I am better, I will myself go and see him*
He need not oome here again. 9
2. Next day, / Chih again sought to see Meocius. Meneius said,
'To-day I am able to see him. But if I do not correct his errors,
the true principles will not be fully evident Let me first correct
him. I have heard that this 1 is a Mohist Now Mo considers that
in the regulation of funeral matters a spare simplicity should be the
rule, t thinks with Mo f * doctrine* to change the custom* of the
kingdom ; — how does he regard them as if they were wrong, ana not
neJnebfe then their qnal% t and eaqK>tiiigii»ore
«tt&7 the eboardity of Hotfe proportion.
ft» How Hesonm oonrnwm> ▲ Honor of me
BHKI8,1KA!TlXXXBrirSM10BaLOTBDBQT7AIXT y
ffl (reed It), wee a liereeiereh teuton the
ttmoo of Oonfnolai tad Honota. His moot die-
ttno^nohing peine iplo woo thatof nniTcreel and
oojoal loee, which l>o contended wonld remedy
ell the erileof coeiety ;—eoe next Fart, chap, fct,
efai. It hat boon contended, however, by tho
Ber. Dr. EdfcJno, that Honciqo'o aoooant of Mo's
▼ioweiennfair. Sec Journal of the Horth-Chine
Branch of the Royal Aaiatio Society, No. IL
Some of Ho*e writinea remain, and eome notice
of them wm be torn* m tl» prolegomena.
f£ Jjjfc (read H or F€) waa a dieoiple of Hen-
eta. The paflooophor, aooordinf to the opinion
of Gh» Hot, waa well enough, be* feigned skk-
TOI* IL
and told 1 Ghih thai he need not
Itieto
that he
again to eee hiny— t* try hie
be iinderetoooVtnatChih
wee diteetiened with hie Monism, 1
would be guided in hie judgment of hk really
beingoo,by teetinghfc desire to obtain en inter-
■ eimTlti
isdimoultte
force of thepertiele Hh- < my»^ , <
it ||^^^kHencin^ireemark f and
Ohio Chi ie wrong, when he carries it en te
the next paragraph, and oonotrnos *! in eon*
eaqnence did not then eome, bnt another dey,
Ac' a. ^JJ, 'another day ;' prehear/, 'next
day/ Th» repetition of theippHeetien mrionii
Henoine that Chih wee really eastern te be in*
etmeted. ft, CM II* »»*-&££{#
Jf, «to expoond the troth fbJlyWoonecthim.*
s
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268
THE WOBK8 OF MJQIOIUB.
[BK. III.
*t # la ***#*« n
'U i^ft & fell')
^.^^MT*
^
honour them 1 Notwithstanding his views, t buried his parents in
a sumptuous manner, and so he served them in the way which his
doctrines discountenance.'
3. The disciple Hstt informed I of these remarks, t said, 'Even
according to the principles of the learned, we find that the ancients
acted towards the people "as if they were watching over an infant"
What does this expression mean 1 To me it sounds' that we are to
love all without difference of ctarree ; but the manifestation of lope
must begin with our parents.' Hstt reported this reply to Menciua,
who said, 'Now, does t really think that a man's affection for the
child of his brother is merely like his affection for the infant of
a neighbour 1 What is to be approved in that expression is simply
tins : — that if an infant crawling about is likely to fall into a well,
B is here - tffc, < will/ The flf -gj* aaye quoted in the <€h^ Learning OomnMntery,
f* ^* ^ SF^ ^ f" « i^ ^^-^totkeiiftm^thaip^te.
|$,reada/si,<une*en/ |£^- 4 w*T*a
degrees/ lCbJhdoee not alaiimpt to ▼indicate
the sumptuous interment of his pareute *— 1m
»7» Jft ^ £$ ]&' not lowing what to
^) •ffc* **** **•* loUowa, requires to bo
supplemented by the reader :--' The child's
faluna Into tha wall being thus from no per*
Tana intent, hot tha ooneequeneeof ita halpfeaa
paopla will all try to aavelt; and aha
- i in f
Jr,<it Is used with refer-
i to iWnotresdily granting 1 an interview/
Xeneius wanted to put tha applicant right,
bafbra conversing with him. We are to sap-
pose that, altar tha acknowledgment in the
conolnding paragraph, ha admitted 1 to his
nraasnca. This principle about eonduetine:
funerals, or mourning generally, in a spare and
inaxpenshre manner, was a subordinate point
afato'e teaching, and Monetae knowing that 1
Ohlh had not observed it, aaw how he could
lead him an from it to see the error of the chief
principle of the eeet. j^ and JQ are both
verba. f>Chih attempts to show that the elas*
aiaal doctrine likewise had the prinoiple of equal
and universal love. Seethe J^^^^P?
people, liable to oflend in ignorance, are to ha
dealt with in the aame way j— to be instructed
and watched over. Thia is all that we can and
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FT. !• CH. V.]
THE WORKS OF MHN CITT&
259
it is no crime in the infant. Moreover, Heaven gives birth to
creatures in such a way that they have one root, and 1 mak es them
to have two roots. Tnis ifl the cause o/JUs error.
4* 'And, in the moat ancient times, there were feme who did not
inter their parents. When their parents died, they took them up
and threw them into some water-channel Afterwards, when passing
by them, they $ato foxes and wild-cats devouring them, and ffiesand
gnats biting at them. The perspiration started out upon their fore-
heads, and they looked away, unable to bear the sight It was not
on account of other people that this perspiration flowed. The emotions
In the wot* which 1m ouotee/ Ohio Chi
melee 4£ refer totdnih*- <he onlj tehee
a pej* ofth* meaning. He koee the eoope of
the whole, aiidclliigs to the word infiuit.' This
ie ing a nl ono, bet do— not —em pound. The
«— — *' i» tho parents (and the teed in
Stall
j thing*, but tho enhjeet
,andheneethe f^^-7*
that Af> to be token m mj^ to whom
thereto* ohonM bo given o poonllar affection.
Honeying that ot)*r men ohouM bo loved ae
maeh, and In tho ouno way, ee perente, made
tworoote, Thej|£mo^enJgmatie,butit
m explained ee I hare done. 4* £t ***
exaetly « to/ but ee a more geneial eontinue-
Ure, JnUentmnelatee the nretelaneet— '.tore
Oft IMM4iieili ammV* mhAmb ^^m^ d^kmJ -11 -»
•"• ■ ■^■■^w^p^ OMM MMMM •rW gut f^HWIVt
enetoafeainv' and he blamee Noel to rendering
~ 'eeeJem/W n ej o n f oj m ot l mmi b mM m m d rtm t ?
Moneiua, lie mje. 'm tieatlng of aU men, end
notofeomeonfy/ I oaimoe, however, get over
**• i£v whioh would eeem to require the
rendering given by Noel Betoenoe ie made
i^^tothoWgl^antiqiiitr(J:1fl:>when
the eagee had not jot delivered their rake lor
emaonle^boinxnmtheeloneel^ j| Aft
we may into thatevun then all were notequety
unobeerrantofwhat wee proper. j^ t — thoiot
tone. Thepeaeingbyienottobotahenaemr*
tuitoue. TfoiriurturaltottdtejU brought them
to me how it wee with the bodiee, The Mia
'the fox.' ^org[manamegivento
different animala We have the $£ fft T or
'wttd em ;• the Jg^^ t whioh appear, to bo
the <raeeoon;' and others. i£ , eay» Oh* Hit,
hae no ; m-ning. but la a drawl between the
wordebetoe and after it Some would tahe It
toft£,atindoferiekot ^|^^
PtLvte, iff ids 'their
the very oentre of their being.
-'and forthwith,' but what Ibfiowe «mti£a
a proof of what ie eaid before— (ft ^V-^r^T*
8 2
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THE WORKS OF MBNCTU&
[bk. III.
EM* % #*;& ft =? * £,
of their hearts affected their faces and eyes, and instantly they went
home, and came hack with baskets and spades and covered the oodles.
If ike covering them thus was indeed right, you may see that the
filial son and virtuous man, in interring in a handsome manner their
parents, act according to a proper rale/
5. The disciple fistt informed 1 of what Mencras had said,
t was thoughtful for a short time, and then said, 'He has
instructed me/
Leaf earth. ^,— reed fc (notices coMaed
in the tonal not* In most editions of Monetae),
in and tone. The moaning of JB to oboooro ;
diet of aapede or shofrel (wooden, of coarse} to
given, however, to it The eonetasion of the
argument to this, that whet affection prompted
in the tret ease, wee prompted similarly in.its
mere smnptnoos exhibition in the program of
IT any Interment waa right, a
handsome one most be right also. 5*fKj£ff>
in the dictionary, is explained, aa 'the appear-
anoe of being surprised.' In Analects, XVHL
Yi. 4, Ohn Hat explains the phrase by 4j|j$'
<*exed-like.' I hare there translated 'with a
sigh.* $f ;£,— £ to again the •pecker's
fj^tointhesenseof 3g£, <minstrnet/
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rt. it. en. i.]
THE WOBK8 OF HXNCHU&
261
TANG WAN KUNG. PABT n.
± *.***»! Aft
& J£t # pT 14 >h — IS T
Chaptbr L i. Ch'ta TAi said to Mencius, ' In not 0o»n£ to wait
upon any of the princes, you seem to me to be standing on a small
point If now you were once to wait upon them, the result might
be so great that you would make one of them sovereign, or, if
smaller, that you would make one of them chief of all the other
prinoea Moreover, the History says, " By bending only one cubit,
you make eight cubits straight" 9 It appears to me like a thing
which might be done. 9
2. Mencius said, ' Formerly, the duke Ghing of Oh't, once when
be was hunting, called his forester to him by a flag. The forester
would not come, and the duke was going to kill him. With reference
to tkie incident, Ganfueiue said, " The determined officer never forgets
were greatly employed,' and >J\ ->J\ J||.
II i» better to take these terms as in the trans-
lation. The olaneei mast be expanded — ^£
3k',— 4th tone. Jjjj> ,— see Pt I. it 3. The
'thing that might be done' is Meneius's going
to waft on the princes, a. The ttt A waean
officer aa old ae the time of Shun, who appoint*
Yl (££)> ShO ching, II i aa, saying that 'ha
ooulorightly superintend the birds and beasts
of the fields and trees on his hills, and in his
forests.' IntheChauLt,PtII.Bk.xYi,wehaYe
I* How Msaxuus nansnao
mas itt of
of ma Tmx. To
understand the chapter, it moat be borne in
mind, that there were manywandering scholars
in the days of Meneius, men who went from
court to court, lasommending themselres to
the Ttrioue princes, and trying to influence the
eosnae of ersnm by their counsels. They would
stoop for place and employment Hot so with
our philosopher. He required that there should
be shown to himself a portion of the respect
which was due to the principles of which he
was the expounder, i. Oh'an Tai waa one of
Henciua-s disciples. >fC j|,-yjC# jf,-
fi & 4* j&>- 4 *» **•»» to •* « * wata
smalllika,' ^isseid tobe^j^'if you
an account of the office, where it appears, that,
on occasion of a great hunting, the forester
had to clear the paths, and set up flags for the
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282
THB WORKS OF JOQfOIUS.
[bk. in.
3E
1*%
ft m
JUt
JiL M &> vL Mi
at *.m
Mot At* ami maybe in a ditch or a stream ; the brave officer never
forgets that he may lose his head." What was it in the forester that
Oonfocius thus approved % lie approved his not going to ike duke,
when summoned by the article which was not appropriate to him.
If one go to seethe princes without waiting to be invited, what can
be thought of him 1
3. 'Moreover, that sentence, "By bending only one cubit, you
make eight cubits straight/ 9 is spoken with reference to the gain that
may be art. If gain be the object, then, if it can be got by pending
eignt cubits to make one cubit straight, may we likewise do that 1
4. 'Formerly, the officer ChAo Chien made Wang Liang act as
charioteer for his favourite Hsi, when, in the course of a whole day,
TJr^-f, 'the head.' ^ Jjg to »
difficult phiese in the connexion. I have made
the best of it I could. The ftrrt ^ |g to
plain enough-— the rammoni Appropriate to
Idm, le. to ft f oroots r . We cannot lay so much
stress, howerer, on the l|fc In the aanm phrase
In the toot sentence, the subject of fee chanter
being the question of Monetae'* waiting on the
princes without being called by them at all.
3. J|^ db (end tone) is mote forcible and
argumentative than JL aUmm. jfif Jgf ^)
-^Ijaji-^ljft^ Theqn^tionin
^ Pf j$ J| » »» appeal to TaTe own
sense of what was right Admitting what 1 e
asked in par. i, anyamountof erfl might be dona
thats^odmighteome. Was be prepared toaBow
that? 4. The Chien (f||j) i» Ghao Onion is
the posthumous epithet His name was £j£
(raag),anobIeofTrin,in the time of Ckmfueiua,
and Wang Liang was his charioteer, famous for
his skill. Liang appears in the histories of the
time-the ;£r j|f and g| g^y different
hunters to collect around. Tnoretheehargesare
the'hilto' and 'marshes.' and here, according
to Chao Chi and Gnu Hat, they were the « nre-
ssnres and parks.' In thorn tunes, tlie various
cmeers had their several tokens, which the
prince's messsnaer bore when he was sent to
callanyofthcuk A fore s ter 's token was a fur
cap, and the one in the text would not answer
to a summonc with a flag. See the incident in
^£#'JfB4V' — -p^, where the
details, however, and Ooufuefos's Judgment on
itaredinerent. It to there said :-* The prince
of Ohl was hunting In Ft and summoned the
fore s ter with a em As the forester did not
come, the prince had him seised, when he
excused himself; saying, In 1to seasliameA^retcr
protest, TWr Jh* seat ssm fusnaoNss tnis a oaufifr/
~f^,*a*a*Mf; end fst /Ws e f ir wi& o>r cay. As
The duke on this dismissed the man. Ohung-
nt mid, H* ceeenweT tk$ tat* if his tflce, rafter 1km
Sto owHaory ruU tf mu m ring Cat ntmnum*. Superior
men wUL approve hi* oct: gj,— used for gj£
or'ftrj. The obsei t atluns which must be taken
as made by Confucius arc found nowhere else.
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rr. n. en. i.]
THE WORKS OF MENCIU8.
368
A Sfe»— S1.& B>^ pT»3E 0>
they did not get a angle bird. The favourite Hit reported this
result, saying, " He is the poorest charioteer in the world." Some
one told this to Wang Liang, who said, " I beg leave to try again."
By dint of pressing, this was accorded to him, when in one morning
they got ten birds. The favourite, reporting this result, said, " He is
the best charioteer in the world." Chien said, " I will make him
always drive your chariot for you." When he told Wang Liang so,
however, Liang refused, saying, "I drove for him, strictly observing
the proper rules for driving, and in the whole day he did not get
one bird. I drove for him so as deceitfully to intercept the Wrae\
and in one morning he got ten. It is said in the Book of Poetry,
1 There is no failure in the management of their horses ;
The arrows are discharged surely, like the blows of an axe. 1
I am not accustomed to drive for a mean man. I beg leave to decline
the office."
manage the chariot-driving tor yum.' It Is net
common in Chinese to separate, as hers, the
verb and its object. J|^ pjV Liang might
not,* i. e. would not be Jndnosd to take the office.
w^sV* h ->£WMe» ,I *»
him Isejt tf my rasing my horses and whipping
them. 1& «2^ f — see the Shih-ehing, H. iii.
Ode V.st. 6. Literally the two lines are, «They
err not in the galloping ; they let go the arrows,
as if rending.' ^,— the 3rd tone. JJ,—
nssdforjjf. 5. forr** tone, in the ssnse
He is sailed |g # {*, Iff £ft
jE'UKtSS.^wnUmi J|*-eeetbe
and |£ (4th tone), <a chariot,' is need as a
verb, 'to drive a chariot' |j£ ^,—eee Pt
L iL 3. It is a phrase of form. T*,— 'a
meehsnts/ 4 an artist;' hero-' a charioteer/
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M4
THE WORKS OF MENCIU&
[BK. Ul.
Bfii
AfM
5. € Thus this charioteer even was ashamed, to bend improperly
to the will of such an archer. Though, by bending to it, they would
have caught birds and animals sufficient to form a hill, he would not
do 00. If I were to bend my principles and follow those princes, of
what kind would my conduct be t And you are wrong. Never has
a man who has bent himself been able to make others straight 9
Chap. H. 1. Ohing CtiW said to Mencius, 'Are not Kung-sun
Ten and Chang t really great men ? Let them once be angry, and
all the princes are afraid. Let them live quietly, and the names of
trouble are extinguished throughout the kingdom/
2. Mencius said, * How can such men be great men ? Have you
not read the Ritual Usages? — " At the capping of a young man, his
.&£&»— t© be taken together,
of 'to latter,
1/ 'ahilL'Xfc*^,— 'that, orthoee/
; to ££ £j£ in per. 1. Wemuat supply
2,a0theaebjeetof;fc£. The oonetaoUng remark
Is jeet, Vol hardly eoneietent with the allow-
anees te their peroonal misconduct whioh
Monaino m prepared to make to the prinoas.
S. XbmsuiTs oovoxraos or out emus mam.
1. <&ingCh'unwae*manof Meneiiie'e feye, rogathre, in xst tone. The <Btte7'or'Bookof
<a ptaotioar of the art of upHmd-acroaa' (g Bites/ to which Menehla here chiefly refers, ia
•e. one ■
himself on hia versatility. Knng-ann Yen and
Ghana 1 were aleo men of thai age, netiYes of
Wei [9jj£lt WM * among the moatoelehrated of
the ambitious scholars, who went from State to
State, Mating employment, and embroiling the
prinoae?— eee the « Hietorioal Beoords,' Book C,
^|j£,ehap.x. 5^^,~a8eFt.I.i.4. »•
phrase ia need, however, in the next paragraph
lor 1 a grown-up 7011th.' Jjft has,intheShwo
Win, the.oppoaite ineenlngB of 'leading a fire*
and'ortina^ishinganro.' The Uttolaito mean-
ing here. &^,— leierring toYenand twith
what Uesid about them abore, 15,— the inter-
wllA _, JzlSl not the compilation now
who plumed ww *l^;i mvUrilwii*
among 1
higher classics, under the name of the IiCht, hot
thetli^jj^jjfg). He throws ranou* passages
together, and, aoeording to hia wont, ia not ©are*
fttl to quote correctly. In the ILL not oalr does
her mother admoniah the bride, but her father
aleo, and hia ooncuhines, and all to the offset
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FT. H. CH. II.]
THE WORKS OF MKKC1U8.
265
*-* y¥-$ t 3^T y!X* ylXi /l^
father admonishes him. At the marrying away of a young woman,
her mother admonishes her, accompanying her to the door on her
leaving, and cautioning her with these words, ' Tou are going to
your home. Tou must be respectful; you must be careful. Do not
disobey your husband.' " Thus, to look upon compliance as their
correct course is the rule for women.
3. ' To dwell in the wide house of the world, to stand in the
correct seat of the world, and to walk in the great path of the world ;
when he obtains his desire for office, to practise his principles for
the good of the people ; and when that desire is disappointed, to
practise them alone ; to be above the power of riches and honours
to make dissipated, of poverty and mean condition to make swerve
from principle, and of power and force to make bend: — these char-
acteristics constitute the great man/
thai she is to be obedient, though the husband
/here called ~fc •¥•) is not expressly men
ttoned. See the ^ fg §£ Ijfc, Bk. II.
pp. 49, 50, For the ceremonies of Capping, see
the same. Bk. L In j££ ^ P^ • nd > mora
«•« w, » to # Z it (ik) & *• Z
joins the Terbs and noons, and is construed as
the verb,-ffi. ^ $& are to be taken
together, — 'a concubine- woman.' Menciuauses
the term ^fe in his contempt for Ten and t,
who. with all their bluster, only pandered to the
passions of the princes. Obedience is the role
for all women, and specially so for secondary
wives. 3. 'The wide house of the world' is
benevoUnet or tow, the chief and home of all the
virtues; 'the correct seat' is propriety} and* the
great path' is righteousm*. Sfcf£f£j £
(the ^ refers to the virtues so metaphorically
indicated),—' walks according to them along
with the people.' The paraphrase in the
{J §H says :— ♦ Getting hie desire, and being
employed in the woricL b* comes forth, and
carries oat these principles of benevolence, pro-
priety, and righteousness towards the people,
and pursues them along with them' yfc^
Hj,— 'this is what is called,' -such is the
description o^ * really 'great man.'
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266
THE WORKS OF HKNOIUS.
[BK. III.
b>2
la $ # * m mv £ ~ a
Chap. III. i. Chftu Hsifto asked Mencius, saying, 'Did superior
men of old time take office V Mencius replied, ' They did. The
Becord says, " If Confucius was three months without being Employed
by some ruler, he looked anxious and unhappy. When he passed
from the boundary of a State, he was sure to carry with him his
proper gift of introduction/ Kung-ming t said, "Among the
ancients, if an officer was three months unemployed by a ruler, he
was condoled with." '
2. Hsido said, * Did not this condoling, on being three months
unemployed by a ruler, show a too great urgency V
3. Mencius answered, ' The loss of his place to an officer is like
the loss of his State to a prince. It is said in the Book of Rites,
M A prinoe ploughs himselt, and is assisted by the people, to supply
8. Ornoa mon baosbxy bwmdj amj> tr to be used for thai purpose by all belonging to
niATMt nwvaRBnBiinnoFBPiiB. it Sao the LI Chi, Bk. L Pt II fit 19. Oon-
It wiU be em that the questioner of Mencios fuciiu oarrWtbii with hla^ that b« might not
in this chapter— a man of Wei, and on* of the loaa any o pp o rtun ity of getting to be in omee
wanderingscholars of the time wished to eon
1 the philosonherfor the dignity of
which he maintained in hi* intercourse with
the various princes. Mencius does not evade
any of his q ue s ti on s, and Tory satisfactorily
▼indicates himself, z. At— the 4th tone,
the 'Beoord ;' whatever itwaa, it is now lost
^^ f — <withouteruler,'i.c. without office.
A A fto *• * **• m f9 mnam °* on# wb ° *»
essking tor something and cannot find it/ Itia
appropriate to a mourner in the first stages of
grief after bere av ement, jff * r ead aU, in
3rd tone, synonymons with flft Srery person
waiting on another,—* superior,— wee sop
posed to pave his way by some introductory
gift, and each official rank had its proper article
again. KangHningl.weijetoldbyOhaoOhX
waa 'a worthy/ but of what time and what
state, we do not know. An individual of the
sanmsurname»mentSoned 9 Analecta t Xiy.xiT.
Julien translates jM fS inoorrcctlyby-- < *iwe
la Jse* snseV The paraphrase of the jtt
says h- 'Then people all came to condole with
and to oomfort them.' a. Jgj[ ia to be taken
as synonymous with fcj j ^ 2ptl jfc
5fi. g. g| ^jg,— the State, einbracing the
&mffl*s of the nobles. In his quotations from
the U Ghl, Mencius combines and adapts to hie
purpose, with more, however, tha n his usual
freedom, dimuuntnassaasa, See Bk. XXL Sect*
UL pars. 5-7, and fik. IV. Sect, L iii. in, Seat.
ILL 19. ChAHsi, to ffliistrete the text, gives
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PT. n. CH. III.]
THB WOBKS OF MENCIU8.
2«7
ait jib m m>% a
the millet /or sacrifice. His wife keeps silkworms, and unwinds
their ooooons, to make the garments for sacrifice." If the victims be
not perfect, the millet not pore, and the dress not complete, he does
not presume to sacrifice. " And the scholar who, out of office, has
no holy field, in the sapae way, does not sacrifice. The victims foi
slaughter, the vessels, and the garments, not being all complete, he
does not presume to sacrifice, and then neither may he dare to feel
happy." Is there not here sufficient ground also for condolence V
4. Bsido again asked, ' What was the meaning of Confucius $
always carrying his proper gift of introduction with him, when he
passed over the boundaries <jfthe State where he had been V
5. 'An officer's being in office,' was the reply, 'is like the ploughing
of a husbandman. Does a husbandman part with his plough, because
he goes from one State to another!'
threads ft* 1 the ornaments on the robes to bo
worn la sacrificing to the former kings and
dukMk# j^ the and tone, 'the millet placed
to the sacrificial vessel.' £|4fe— ^fe' **+
Tietim, whatever it might be; £, the vie-
tim, as pore and perfect. The officer's field is
the -=|- field, PtLiii. 16. ^Jl together-
vessels. Gnu Hsi says the .& were the oovers of
thejg£. J[^&— 'to fea*V"toieel happy.
The argument isthat it was not the 1
j of the passages in the 14 Chi,
thus:— «It is said in the Book of Rites, The
princes had their special field of 100 seJa, in
which, wearing their crown, with its bine flaps
turned up, they held the plough to oommenoe
the ploughing, whieh was afterwards completed
with the help of the oommon people. The
produce of this field was reaped and stored in
the ducal granary, to supply the Tessels of
millet in the anesetral temple. They also
[thenunOywfenen^ j§) of their
1 to attend to the silkworms, in the silk-
worm house attached to the State mulberry
trees, and to bring the ooooons to them. These
were then presented to their wives, who received
their saorifieial headdress and robe.
them, and thriee drew out a thread.
They then distributed the ooooons among the
ladies of the three palaces, to prepare the
of ofiloe which was a proper subject fin* grief
and condolence, but the oonsequences of It,
especially in not being able to continue hie
proper sacrifices, as here set forth. 5. ^>—
the 3rd tone. ^ Jg f — see Pt L iv. par. a.
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THS WORKS OF MXNCIUS.
[bk. hi.
Am
ft
m
%Z,
*
■ft" 3E
JC3U tlj
B>jto ft
14
6. Ifrtdo pursued, * The kingdom of Tsin is one, as well as others,
of official employments, but I have not heard of anyone being
thus earnest about being in offioe. If there should be this urgency,
why does a superior man make any difficulty about taking it I 9
Menciue answered, 'When a son is born, what is desired for
him is that he may have a wife ; when a daughter is born, what is
desired for her is that she may have a husband This feeling of
the parents is possessed by all men. If the young people, without
waiting for the orders of their parents, and the arrangements of the
go-betweens, shall bore holes to steal a sight of each other, or get
over the wall to be with each other, then their parents and all
other people will despise them. The ancients did indeed always
desire to be in office, but they also hated being so by any improper
way. To seek office by an improper way is of a class with young
people?* boring holes. 9
people's boring
tiw 'The kingdom of Tdn,*—0M Bk. L Pt L t. i.
evidently intends M eneins himself, who, how-
erer, doe* not notice the insinuation, ^fc^fe
and^£ T ,— here simply fa son,' 'a daughter.'
A man marrying to said ^|f £?, 'to have an
apartmonVand a woman marrying. >fW ffi.< to
hareaiamfly/or'home,' On the go-between, see
theOhao II, Ptn.Bk.ri pew. 54-60; theShih-
oiling^ LtUL Ode YI.et.4. The law of marriage
here referred to by Menotns still obtains, and
seems to have been the rale of the Chinese raoe
from time immemorial. jf/Q 4&—4£ m A*
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FT. a. CH. IV.]
THB WORKS OF MENCIUS.
269
..,. If§Sf.A0,
Chap. IV. i. Fftne King asked Jfawttif, saying, 'Is it not
an extravagant procedure to go from one prince to another and
live upon them, followed by several tens of carriages, and attended
by several hundred men?' Mencius replied, 'If there be not
a proper ground for Joking it, a single bamboo-cup of rice mar
not be received m>m a man. If there be such a proper ground,
then Shuns receiving the kingdom from T&o is not to be considered
excessive. Do vou think it was excessive V
2. Kting said, ' No. But for a scholar performing no service to
receive his support notwithstanding is improper/
. 3. Mencius answered, ' If you do not have an intercommunication
of the productions of labour, and an interchange of merit services,
so that one from his overplus may supply the deficiency of another,
then husbandmen will have a superfluity of grain, and women will
have a superfluity of cloth. It you have such an interchange,
4. TniABouuBU woman e* mm mam, aid
max n so iabouxx* to wunr as ram scbolax
was tmwtwoom xxv m tootji. i. Ping King
wm a disciple of Monetae. His object in ad-
flrsssing him, — in this chapter, hoti to haTe
boon to stir him up to Tistt the princes and go
into oOoe. SBfl jth'tone, roUowing ft . as
a nenmcral or nl as sif s r. ^^ ~ ffc> 4*h
tone, 'snatlsiuUnt/ 'a follower/ not in a moral
mmo. <£,— the grd tone, explained in tho
dictio na ry by j£, <to connect,' ' s uccee d to.'
J^l ff > 'by sneeession.'--THe phrase is Iblt to
bo a difficult one. 8unShih explains it thus s--
1 Mencius got his support from the princes, snd
the ehariots and disciples got their support from
Mencius. It eame to this that the support of all
was from the oontrflmtions of the princes, and
hones it is said that by their mutual connexion
tlssyanUTedontheprinoes.' jf[ ^— fif
(tet), 4th tone, < rieooookod.' Oomparo Analects,
VLix. ^^^"It/Yao-s world,' i.e. the
kingdom from Yao. ^ssey be construed renr
weU as the nominatftre to the first
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THE WORKS OF HBNCIUB.
[BK.ni.
-EL ^R w>c Afc
a* $ fir 2 hat.
#f If M^
•tli*ia\ A
carpenters and cairiage-wrights may all get their food from yon.
Here now is a man, who, at home, is filial, and abroad, respectful
to his elders ; who watches over the principles of the ancient kings,
awaiting the rise of future learners: — and yet you will refuse to
support him. How is it that you give honour to the carpenter
and carriage-Wright, and slight him who practises benevolenoe and
righteoa«2w?'* • F
4. Ftina K&ng said, ' The aim of the carpenter and caniage-
wright is by their trades to seek for a living. Is it also the aim
of the superior man in his practice of principles thereby to seek for
a living?' 'What have you to do/ returned Mencius, 'with his
purpose ? He is of service to you. He deserves to be supported,
and should be supported. And let me ask, — Do you remunerate a
man's intention, or do you remunerate his service. 9 %o this Kdng
replied, ' I remunerate nis intention/
wwrk being. in smaller things, men as tmhIi
and articles of furniture, and the fl^ ^'s in
Ui^ such sj building housss, 4*. Thefjjj*^
suriethevrimk end also the cover of aeaniseje;
the J^ \ the other parte. .4. Observe how
appropriately jj&, oafrrossivo of futurity or
<*M, follow, jg. %^B5iT^'-
here^£»and the three that fellow, are read aa
in -** jB[ ^^, but with a different moaning,
being -'to lead' (active- or passrvs), 'to aire
^ ,-the paraphrase in the ^ |$| is :— <He
firmly guards the principles of benevolenoe and
righteousness transmitted by the ancient kings,
so that they do not get obscured or obstructed
by perverse discourses, but hereby await future
learners, and secure their having matter of
instruction and models of im itation, whereby
they may enter into truth and right. Thus he
continues the past and opens the way for the
future, and does service to the world.' l/j[
;&, thus, - 'for the benefit of/ The j£ and
|^ are both workers in wood, the Afe^'s
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PT. II. CH. V.]
THE WORKS OF MENCIUS.
271
.# ^ of f
••57 E3 4 y^ jiito
foo^M Br
S'J & **
f¥ m m.
%
2- fiiEo^ H H 5fo
; W % i® m
5* Mencius said, * There is a man here, who breaks jour tiles, and
draws unsightly figures on your walls ; — his purpose may be thereby
to seek for his living, but will you indeed remunerate him V ' No/
said Kftng ; and Mencius then concluded, ' That being the case, it is
not the purpose which you remunerate, but the work done.'
Chap. v. i. Wan Chang asked Mencius, saying, ' Sung is
a small State. Its ruler is now setting about to practise the true
royal government, and Ch*t and Ch'ft hate and attack him. What
in this case is to be done V
2. Mencius replied, 'When Tang dwelt in Po, he adjoined to
the Stale cf Eo, the chief of which was living in a dissolute state and
neglecting his proper sacrifices. Tang sent messengers to inquire
why he did not sacrifice. He replied, "T have no means of supplying
the necessary victims/' On this, Tang caused oxen and sheep to be
sent to him, but he ate them, and still continued not to sacrifice.
4 ornaments on wallas'—we mutt therefore take
jfl» in a ted sense, to correspond to the ft! .
A. man withes to mend the roof, hut he only
breaks it ; to ornament the wall, hut he only
disfigure* it.
5. Tm MLUN1S WHO WILL 80 HIMSSUT TO
reuumsB a nufmiR eovaajuuar ow the
fniscirx ae of thb Ajronorr znras has mobs to
fkab. x. Wan Chang was a disciple of Mencius,
the fifth book of whose Works is named from
him. That he says here may surprise us,
because we know that the duke of Sung (its
capital was in the present district of 8hang-
ch'ift [|8f j*|5~L *a the Kwei-teh department
of Ho*nan), or king, as he styled himself, was
entirely worthless and oppressffej see the
* Historical Record*/ Book XXXVIII, jjfc ft
^T ifir ^5C> towards the end. a. Compare
BV I. Pt.n^ili i, andxi.a. Po, the capital
of T*ang (though there were three places of the
same name), is referred to the mme department
of Ho-nan as the country of Ko, viz. that of
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THE WORKS OF MENCttUS.
[BK. IIL
» is &*£>ir s ^ % ffi>M
n $*# s m ii & e»3i
Tang again sent messengers to ask him the same question as before,
when he replied, " I have no means of obtaining the neeeaary millet 99
On this, Tang sent the mass of the people of Po to go and till the
ground for him, while the old and feeble carried their food to them.
The chief of Ko led his people to intercept those who were thus
ohaiged with wine, cooked rice, millet, ana paddy, and took their
stores from them, while they killed those who refused to rive them
up. There was a boy who had some millet and flesh for thelabourere,
who was thus slain and robbed. What is said in the Book of History,
" The chief of Ko behaved as an enemy to the provision-carriers," has
reference to this.
3. ' Because of his murder of this boy, Tang proceeded to punish
him. All within the four seas said, " It is not because he desires
the riches of the kingdom, but to avenge a common man and woman."
Kwetteh. ImaUefcaaid to hare been dietant
from the efte of ill* enppoeed eapitel of Ko only
abort ipo *> ao that Tang might aasOj render
the eenrieee bat* mentioned to the jfa, chief
arbaron,efKo. fa # #,-«no mean, af
enpplyiaf/i. a. of obtaining. j£,4thtone,-
0| . J|| || (and tone),— aaa laat ahaptor.
(ta»), 4 thtone. ^ let tone;— we fad it defined
in the dictionary, by «to moat with,' 4 to extort,'
whieh ap p r o * Imat oto tha moaning bora. M
>,aa above, 4*b tone, ^fc pf,— ate
theSM-ehing, IV. ii. d.— In the £9£$tltt
|jfc, in fee., 3£ JJ[ ^ ia quoted, to thee**
that if M onaiaa bad not baan tana particular
in explaining what ia alluded to in the worde
of tha Shn-cnin* tha interpretation* of thorn
would haTo baan endleea. But that in bia
time there wara anoiant booka which oonM bo
appealed to. 3. £, 4th tone. fK4$fK
£§£,—< common men and women;' aaa Ana
leeta, HV. xriii $. Thephraoesarennderateod
a apaeial enplieetien to
iro? the murdered boy .
here, hewerer,
the father and
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PT. II. CH. T.]
THE W0RK8 OF MENCIUB.
278
... ^ ^ % ^ &>%-r%
± lfc& fl 3£ # n ^t, &
/» "Xirt rr* -*■ ^3 45 3u II .■ j VE-
TO B*W Rl w 2* it? 8 1?
. .»«3lEJg,«BjL*KHft
4. • When Tang began his work of executing justice, he com-
menoed with Ko, and though he made eleven punitive expeditions, he
had not an enemy in the kingdom. When he pursued his work in the
east, the rude tribes in the west murmured. So did those on the
north, when he was engaged in the south. Their cry was — " Why
does he make us last/ 9 Thus, the people's longing for him was like
their longing for rain in a time of great drought. The freauentere
of the markets stopped not. Those engaged in weeding in tkefidd*
made no change in their operation*. While he punished their rulers,
he consoled the people. Mis progress was like the falling of opportune
rain, and the people were delighted. It is said in the Jbook of
History, " We have waited for our prince. When our prince comes,
we may escape from the punishments under which we suffer."
^ 5. • There being some who would not become the subjects ofChdu,
king W& proceeded to punish them on the east. He gave tran-
quillity to their people, who welcomed him with baskets full of their
black and yellow silks, saying — u From henoeforth we shall serve
* Compare BIlL Ft II. xLn. There are, ho w-
#via>aomeTa*iasionainthephraeei. jjfc-^.
The quotation In the end is from a different
mi* of the 8he-cbing;-*» Pt IV. t. Section
IX 5. The eleven puiiitireezjieditiona of Fang
cannot all bo determined. From the Shih-
ehing and Shu-ehing six only are made out,
while by mm their number Is ghrenaa tw enty *
two, and twenty-erven ;— aee the d|$ f§>
VOL. n.
etanoe of thi» paragraph ia found In the SheV
PtV.fiL7; but this Book la ooav>
ehlng;— ee
feeied to require much eme nd atio n In let
■"■^■■■■^ dbic-Jlic- Bi>-***
•'baaketed their
■3*
fortffi. ^ __ tt _ j
azure and yellow atta.' It la aaid t— 'Heaven
ia azure, and Berth la yellow. King Wu was
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THB WORKS OF MEtTCIU&
£bk. m
Wo
^^aE^'Ki^J
^sl
fa U 3E ^ juj # k *MM
the sovereign of our dynasty of Oh&u, that we may be made happy
by him." So they joined themselves, as subjects, to the great city
of ChAiL Thus, the men of station of Shang took baskets foil of
black and yellow $ilk$ to meet the men of station of Chdu, and the
lower classes of the one met those of the other with baskets of rice
and vessels of congee. W4 saved the people from the midst of fire
and water, seizing only their oppressors, and destroying them. 9
6. 'In the Great I/edaration it is said, "My power shall be pat
forth, and, invading the territories of Shang, I will seise the oppres-
sor. I will put him to death to punish him: — so shall the greatness
of my work appear, more glorious than that of Tang."
7. 'iSufla is not, as you sajr, practising trtt* royal government, and
so forth. If it were practising royal government, all within the
four seas would be lifting up their heads, and looking for iUprinee,
wishing to have him for their sovereign. Great as Oh't ana Ch'A
are, what would there be to fear from them ?'
QieatOipitaL Th»Bg|li M g4$t£
onwaide. Monetae
efcle to pot away the vwQb of the Via rule, and
§rt» the people net. He might be compered
to Heaven end Berth, oiemhadowing end
■nemfalnge^tMngttoofdertencwriehmen.'
£(we herejjgln the8hn-ehinc),_<to eon-
e. 9 We mnet mndentend e 'aaym&' end
Mng out the moanlngofjtB time 9— 'Vormerly
weeerf*d8han& end now weeontinue to eerfe,
ImAoveeiTieeleteCBUm. 9 >tic @JS|> liter-
ally, « gnat city (or eitied) Chin,' whioh le en
inegolar phnea, pexhepe eepal to Ohte of the
explains the meenmf el the 8hn-ehinf
Thle quotation from Pt V. L Seot II. a m
to ffinetmte the jeet elenee of the preceding
paragraph. 7. -jg.^,— e»e Anelerie, VTX
rviii 2* y however, doee not hereeimply eet
ee e parade doring the eentenee, but aloe
refen to the whole of Wen Chang's statement
et the commeneement of the <
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FT. II. OUVL]
THE WORKS 07 MENOIUS.
276
Chap. VI. i. Mencius said to T&i PA-shXng, «I see that yon are
desiring your king to be virtuous, and I will plainly tell you how
he may be made to. Suppose that there is a great officer of CtiA
here, who wishes his son to learn the speech of Ch't Will he in
that case employ a man of Chi as his tutor, or a man of Oh'dt'
4 He will employ a man of Ch'i to teach him/ said Pdsh&ng.
Meneiue went on, ' If but one man of Ch'i be teaching him, and
there be a multitude of men of Qh'ft continually shouting out about
him, although his father beat him every day, wishing him to learn
the speech of Gh < l 9 it will be impossible for him to do so. But in
the same way, if he were to be taken and placed for several years
in Ohwang or Yo, though hi$ father should beat him, wishing him to
apeak the language ofCh'A, it would be impossible for him to do so.
2. 4 You supposed that Hsieh Chti-chAu was a scholar of virtue,
and you have got him placed in attendance on the king. Suppose
Ite nroMimi of mato* twuous mm about
▲ wnniM'i rmmm z. Tai Po-ahang wae
a minioter of Son& the doooondant of one of
Mi dukes who had reoerted the posthumous
epithet of TU, whiahhad been adopted as their
tbyabreneh of hie po s teri ty. -3p»££
U and too*, the interrogate
implying mi amrmaarto reply* |fi£ If JP»
1 wishes theGhl speech of hit ion,'
T
Le. wishes his son to learn Gh% £
rogatrfe, and equal to ^ J&. ajjt, ;
*^-|^/ihcmtiii^'<oUmo««% # Ghwang
and To were two well-known qua rtet s la the
capital of Oh% the former beinf the name ef
a street, and the latter the name of a neigh-
bourhood; eoothoro^t;fc|tt^fcmiie.
a. Hsfeh Gha-ohsu wae also a miniator of
Song a doooomUnt of one of the princes of
Haieh, whoae tuaBj *•* adopted the naaae
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THE WORKS OF MENCIUS.
[BK. III.
that all in attendance on the king, old and young, high and low,
were Hsieh Chtt-ch&us, whom would the king have to do evil with ?
And suppose that all in attendance on the king, old and young,
high and low, are not Hsieh Chtt-chAus, whom will the king have to
do good with ? What can one Hsieh Chtt-ch&u do alone for the
king of Sung ! '
Crap. VII. i. Kungnwin ChAu asked Menciu$, saying, 'What
is the point of righteousness involved in your not going to see the
princes ? ' Mencius replied, ' Among the ancients, if one had not
been a minister in a State, he did not go to see the sovereign.
2. 'Twan Kan-mft leaped over his wall to avoid the prince.
Hsieh Liti shut his door, and would not admit the prince. These
XIV. «K1, we have an example of how Oon-
faoius, not then actually In office, bat having
been so, went to see the duke of LA. a. Twan
Kan-mu was a scholar of Wei (flfc), who
refused to see the prince Wan CJTX Wan
was the posthnmons title of ft, no. 406-386.
In the 'Historical Records/ It is mentioned
that he received the writings of Tne-hsia, and
never drove past Ken-inn's house without bow-
ing forward to the front bar of his carriage**
JBfe-j jjfr 4th tone* ^y refers to the prince
Win. Hsieh Liu was a scholar of LA, who
refused to admit (j*j-jjjft) »• duke Mu
(jffl); eb0Bk.ILPtII.xL3. The incident
referred to hare must have been previous to
..__ _ _ __ „ r *• «■• «P<>kan of there. *g jff p$ J#
tie* and precedent ^ j| f2L m $C M*Mi ^-UieraOy, 'being urgent, this (or,
oftheiroriginalState as their surname. In the
££ j£ jftjftf we read :— *T*i Pushing said
to Hsieh Chtt-ehau, "It is only the virtuous
saholar (aft -fr- ) who can sst forth what is
virtuous, and shut up the way of what is oor-
rupt Vou are a scholar of virtue; cannot you
make the king virtuous 1*' But this and what
follows was probably constructed from Men-
aiu^.r W nark f «ulaoIprelertotakeJ|a.-
• supposed,' 'believed/ not 'said/ J|>— *hc
ardtone. jg^^^^to dwell in the
king's place,' ie. to be about him.
7. Knoxcs narnns his «or ooow to so on
morass ar on bxaxfu jlmd maxims or no
▲nonorcs. z. 4gf jfe is not simply— 'what is
the meaning?' but^what is the riahtnesst'
Mencius, however, does not state distinctly the
srindpU of the thing, but appeals to proserin-
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PT. II. CH.V1I.]
THE WORKS OF MKNCIUS.
«77
.... *kXM m % m w ®
• jw «u» ^ * ?l *l ** ** la
two, however, carried their scrupulosity to excess. When a prince
is urgent, it is not improper to see him.
3. 'Tang Ho wished to get Confucins to go to see him, but
disliked doing so by any want of propriety. As U is the rule, there*
fore, thai when a great officer sends a gift to a scholar, if the latter
be not at home to receive it, he must go to the officer's to pay his
respects, Yang Ho watched when Confacius was out, and sent him
a roasted pig. Confucius, in his turn, watched when Ho was out,
and went to vaj his respects to him. At that time, Yang Ho had
taken the initiative ; — how could Confucius decline going to see him ?
4. ' Tsfing-tsze said, " Thev who shrug up their shoulders, and
laugh in a fettering way, toil harder than the summer labourer in
the fields." Tsze-IA said, "There are those who talk with people
with whom they have no great community of feeling. If you look
at their countenances, they are full of blushes. I do not desire to
know such persons." By considering these remarks, the spirit
which the superior man nourishes may m known.'
feen) maybe Men.' * # J£'~,& !t U im ^ ~ti ^fa "* m ***• + ftM*
aotedhei^ehovMbei«e4iii«he4thtoifte,wife 'torib/i.*- toehmft'th* ehonldefe.' «>•*
a AfrM mm. Compere Aneleote, XVIL i. •.-.«.-„ * Weefc W t* %3A
«■*'_ "» * yV.7^73JP» WJkJrk. CMHtfaafewfrc'teMUi
-X; 2P-— th. U OM, Xt fe*. 1U. ~ !%*r£ mp « ior m^.JS^ te «„,
Memehis, however, dots not quote the exact and Teee-ln, but this eeeme to be
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878
THE WORKS OF MEKCIU&
[BK. IIL
» # M» ^» b» # £ S £
A # *nM§l * * ft M - ^.
* # 1* £ * ^ 121 Hr
Chap. VJIL i. T&i Ying-chih said to Menciu*, ' I am not able
at present and immediately to do with the levying of a tithe only,
and abolishing the duties charged at the passes and in the markets.
With your leave I will lighten, however, both the tax and the
duties, until next year, and will then make an end of them. What
do you think of such a course?'
a. Mencius said, ' Here is a man, who every day appropriates
some of his neighbour's strayed fowls. Some one says to nun, "Such
is not the way of a good man ; " and he replies, " With your leave
I will diminish my appropriations, and wilt take only one fowl a
month, until next year, when I will make an end of the practice.
3. 'If you know that tire thing is unrighteous, then use all
despatch in puttingan end to it : — why wait till next year 1 '
Chap. K. i. The disciple Kung-tA said to Mencius, 'Master,
the people beyond our school all speak of you as being fond of
& WHJff MWB0»O«W>UlI>BlPUTAjrB»I)TOAT
OJKJB, WITHOUT UBMfcfB AMD WITHOUT DMLAT.
I. Tai Ying-chih wii a great ofBoer of Sung,
supposed by some to be the tame with Tai PA-
•hang, chap, yi Monoids had, no doubt been
talking with him on the points indicated ; tee
BJuL PtlLr. 3; Bk.n, Pt~ ~ ~
.ILr. 3; Bk. It Pt L v. 35 Bk. IIL
PtLili S|, hero and below, li limply the
speaker's poEte way of indioating hie resolu-
tion, a A-horeafinAnaleotfljXUI.xviii.
jg* -^— hore,-'a good man/ |g £,
•diminish it,' to. the amount of hie eaptures.
3. fff is need adverbially,-' at on«a>' 'g, in
all the paragraphs is the Terb-'hav©
with it,* 'put an end to it'
to ma ▲m*vm> to as eo was thb seuusiu or
ths tool Compare Bk.ILPt.Lii 17. Menoiu*
would appear from this chapter to have be tiered
that the mantle of Confasius had fallen upon
him, and thai his position was that of a sage,
on whom it devolved to b>e and labonr for the
world. 1. $t\>Kf — f outside man,' L e. people
in general, all beyond his school, as the repre*
sentatiTo of orthodoxy in the kingdom, jjjfc
t ao<>ordingtothegloaiUAe|^-g',
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FT. II. CH. IX.]
THE WORKS OF MEVOXUS.
279
disputing. I venture to ask whether it be so.' Meneius replied,
Indeed, I am not fond of disputing, but I am compelled to do it*
2. • A long time has elapsed since this world of men received its
being, and there has been along its history now a period of good
order, and now a period of oonfusion.
3. ' In the time of Y&o, the waters, flowing out of their channels,
inundated the Middle Kingdom. Snakes and dragons occupied it,
and the people had no place where they could settle themselves.
In the low grounds they made nests for themselves on the trees or.
raised platforms, and in the high grounds they made caves. It is
said in the Book of History, "The waters m their wild course
warned ma' 1 Those " waters in their wild course " were the waters
of the great inundation.
4. 'Shun employed Ytt to reduce the waters to order. Ytt dug
open their obstructed channels, and conducted them to the sea. He
drove away the snakes and dragons, and foroed them into the grassy
variations of phraseology here from Pt L It. 7.
§ EJr-** tho Shu-ching, ILIL i4# whew
*■ ' I venture to ask why yon are to fond of
disputing,' *« if Knng-tu admitted the charge
of the outside people. But it is hotter to inter-
pret as in the translation. The spirit of Hp»
Hfc $F$S|r ^Mems to he hotter given in
Engl is h by dropping the interrogation, a. Com*
mentators are unanimous in understanding
5v"p i2l ^fc no *°* **• material world, and
taking /J? as-£|? |j*. It is remarkable,
then, that Meneius, in his review of the history
of mankind, doos not go beyond the time of
Yno (eompare Pt L iv), and that at its com-
m a no am e nt he places a period not of good order
(yj^, 4th tone), but of oonfusion. 8* Mark the
for &L we have 4&, Tne ' nesm' were huts
on high-raised platform*. In theLICht,VIL
Sect I. per. 8, these are said to have been the
summer habitations of the earliest men, and
g Jg, the winter. 4£ jjf -'artineial
eaves/ i*e. oaves hoUowedout from heaps of
earth raised upon the around, jflr^afc lathe
same aa the ^^|^ above. OhftHsfex-
plains it by' deep and shoreless. 9 4. ^jffet
—'dug the earth, 9 but with the meaning in
the translation. £j£ is read by Can Hat <•*>
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THE WOBKS OF MENCTOS.
[Bft. in.
%&
Jtr%
H
^ 8 iW. & ft
tmrnmrn
ffctt # se +
^ ^ H # J
marshes. On this, the waters pursued their course through the
country, even the waters of the Chiang, the Hw&i, the Ho, and the
Han, and the dangers and obstructions which they had occasioned
were removed, Tne birds and beasts which had injured the people
also disappeared, and after this men found the plains avertable for
them, ana occupied them.
5. * After the death of Yfto and Shun, the principles that mark
sages fell into decay. Oppressive sovereigns arose one after another,
who pulled down houses to make ponds and lakes, so that the people
knew not where they could rest in quiet ; they threw fields out
of cultivation to form gardens and parks, so that the people could
not get clothes and food. Afterwards, corrupt speakings and op-
pressive deeds became more rife; gardens and parks, ponds and
Jakes, thickets and marshes became more numerous, and birds and
beaste swarmed. By the time of the tyrant Ch&u, the kingdom was
again in a state of great confusion.
6. 'Ch&u-kung assisted king WA, and destroyed Ch&u. He
Wan and Wn; especially that of Tang, fj,
—in 4th tone, ffi, as a sso ciat ed with jfi
trat wrongly. With the meaning in the text,
waters travelled in the middle or bosom of the
earth,' i.e. were no longer spread abroad over
itseurfaos. Ghu Hal makes jg| tfl-fff^l
^ffl» 'between their banks,' but that is not
so much the idea, as that the waters pursued
a eourse to the sea, through the land, instead of
being spr ea d over its sunaee. 5. In describing
this period of contusion, Meneius seems to
ignore the sageship of rang, and of the kings
means thick marshy jungles, where beasts oould
find shelter. The jfc in its eomposition re-
quires that we recognise the marshiness of the
thickets or ©over. But this account of the
country down to the rise of the Ohau dynasty
implies that it was thinly peopled. 6. The
kingdom of Yen is referred to a portion of the
present district of Ch'Q-ftu (jtfj J§L) in Ten-
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PT. II. CH. IX.]
THE WORKS OF MBNOIU8.
281
smote Ten, and after three years put its sovereign to death. He
drove Fei-lien to a corner by the sea, and slew him. The States
which he extinguished amounted to fifty. He drove far away also
the tigers, leopards, rhinoceroses, and elephants ; — and all the people
was greatly delighted. It is said in the Book of History, " Great
and splendid were the plans of king W&n ! Greatly were they car-
ried out by the energy of king WA ! They are for the assistance
and instruction of us who are of an after day. They are all in
principle correct, and deficient in nothing/'
7. ' Again the world fell into decay, and principles faded away.
Perverse speakings and oppressive deeds waxed rife again. There
were instances of ministers who murdered their sovereigns, and of
sons who murdered their fathers.
8. * Confucius was afraid, and made the " Spring and Autumn."
What the " Spring and Autumn " contains are matters proper to the
sovereign. On this account Confucius said, "Yes! It is the Spring
ohan, Shan-tang. ChaoOh'l connects ~ >fag
& £ ff with §£ ffi, but it mu to
belong more naturally to 4b ^fip. Fti-lien
was a favourite minister of Chan, who aided
him in his enormities. In the 'Historical
Beootds,'Bk,IV, fK^fc §£> ** tne begtantafc
be appears as 4& ffi, hot without mention
of his banishment and death. The place called
'a oorner by the sea' cannot be determined.
And it would be rain to try to enumerate
the 'filly kingdoms,' which Ohau-kung ex*
tinguishefL The ]£ jfr,in par. xi, must be
supposed to have been among them. The
'tigers, leopards, ft©.,' are the animals kept by
Chin, not those infesting the oountry, as in
the more ancient periods. fl& j^,— see the
Shu-ching, V. xxv. 6, 7. ^j, 4th tone. ^
^fs ,— >& read as, and- 7 . a 'Spring and
479
Autumn.'—- annals of Lu for asa years(n. o. 7*1-
)\ with Oonfueius's annotations, or rather,
is absurdly contended, adapted by him to
express
and aofe
a correct judgment on every event
They are semposed as a sovereign
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THE WORKS OF MENCIUB,
[itm.
£ 3fc^r 3u# S.W £ il #>
and Autumn which will make men know me, and it is the Spring
and Autumn which will make men condemn me."
9. * Once more, sage sovereigns cease to arise, and the princes of
the States give the reins to their lusts. Unemployed scholars in-
dulge in unreasonable discussions. The words of Tang ChA and
Mo Tt fill the country. If you listen to people's discourses through-
out it, you vnUJind that they have adopted the views either of Yang
or of Mo. Now, Yang's principle is — " each one for himself" which
does not acknowledge the datme cf the sovereign. Mo's principle
is — " to love all equally," which does not acknowledge the peculiar
affe<£ion due io* father. But to acknowledge neither ting nor father
is to be in the state of a beast. Kung-ming t said, "In their kitchens,
there is fiat meat. In their stables, there are fet horses. But their
people have the look of hunger, and on the wilds there are those
who have died of famine. This is leading on beasts to devour men."
wait hare somposod them. As Confaein*
m a sage without the throne, if one of the
had written annala, he would
~ m " hasdene. OMHtf
'Ohnng-nt made the frraysed^iiSiwiii,
iftttihtlnerail)iinL
(he ton exhibition of the
;«ao
of Hmmmt* deeree of Jtowr to the
and the punishment of tho gully >—
things, of whieh It may be Mid in
they are the bnalnoas of the sore-
lOomp^ en H t 'slanguage, the Sho-
cking, n. iii. 7.) It washy the stody of this
book, therefore, that Oonraems wished hlnv»
self to be known, though he knew that he
oipossd himself to presumption on aoeouni of
the sorereign's point of Tiew from whieh he
loolrt at everything in it This is the meaning
'These who
(Le.bad
and prince) will do so on aooount of my eon-
denmatfconsof them in it/whieh is the Tiew of
ObaoOht I haYS dropped the'
in the translation, 9, fl t
amdisd toa rirgin dwelling in the
> the 3rd tonOf
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FT. II. CH. IX.]
THE W0RK8 OF MXNCIUS.
283'
^fiEltllAM:
>>
If the principles of Yang and Mo be not stopped, and the principles
of Confucius not set forth, then those perverse speakings will delude
the people, and stop up the path of benevolence and righteousness.
When benevolence and righteousness are stopped up, beasts will be
led on to devour men, and men will devour one another.
10. • I am alarmed by these things, and address myself to the
defence of the doctrines of the former sages, and to oppose Tang
and Mo. I drive away their licentious expressions, so that such
perverse speakers may not be able to show themselves. Their
delusions spring up in men's minds, and do injury to their practice
of affairs. Shown in their practice of affairs, they are pernicious
to their government. When sages shall rise up again, they will
not change my words.
ii. 'In former times, Ytt repressed the vast waters of the
inundation, and the country was reduced to order. Ch&u-kungfe
achievements extended even to the barbarous tribes of the east and
north, and he drove away all ferocious animals, and the people enjoyed
repose. Confucius completed the " Spring and Autumn, 9 and rebel-
lious ministers and villainous sons were struck with terror*
out pnUle employment. Tang Chn, called also
Tang Shu (j|>£) and Tang Tsse-ehfi (-^j§)»
was a heresiareh of the times of Oonfaeius
and Lao-tsas, of which last he is said to have
been a disciple. In the days of M encius, his
principles appear to hays been rery rife. We
■say call his school the «tytaft school of China
BkLFkLto* xo. jgL-4thtone. f££$
§4^\^^,--seeBLlI.PtI.iLx7. 11.
,— ' embraced,' 'comprehended, 9 i. e. among
fifty States referred to abore. Jj^"T*«—
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284
V
THE WORKS OF MENCIUS.
[BK. III.
12. ' It is said in the Book of Poetry,
" He smote the barbarians of the west and the north ;
He punished Ghing and ShA;
And no one dared to resist us."
These father-deniers and king-deniers would have been smitten by
Gh&u-kung.
13. 'I also wish to rectify men's hearts, and to put an end to
those perverse doctrines, to oppose their one-sided actions and banish
away their licentious expressions ; — and thus to cany on the work
of the three sages. Do I do so because I am fond of disputing t
I am co mpe lled to do it.
14. 'Whoever is able to oppose Tang and Mo is a disciple of
the sages/
Chap. X. 1. K'wang Chang said to Meneius, 'Is not Ob'ftn
Ohung a man of true self-denying purity t He was living in WA-
ling, and for three days was without food, till he could neither hear
<^inT»^hmig(^|$),wei*bothmenof
Ch*L the former high In the employment end
confidence of the prince, the latter, ee we learn
from thie chapter, belonging to an old and
noble mmily of the State, mtnrlnetni m appear
to have been thorn of Heft HsfnV(PLL hr), or
even mere severe* We may oompare him with.
thefemamofCkmmeioe'Btinie. W*ilng(|£
read irtl) appears to have been a poor wild place,
to which Ohung and htewf^Uke-niineWvfrlh
himself, had retired. It la referred either to
the dietriet of Ch Wahan or that of •
the parricides, mentioned in par. 7. la. See
Pt. L iv. 16. The remark in the note there la
equally applicable to the annotation here. 13.
^^.--^ in and tone. Compare Bk.IL
Pt I. it 17. 14. Xhls concluding remark la of
a piece with the hesitancy shown by Monetae
In Bk. n. Pt. I. IL to claim boldly hU place in
the line of sages along with Connotes.
10. THS MAV WSO WILL AVOID ALL ASSOOXAnOlT
WTXH, AS© OBLXOAXMm TO, THOSB OV WHOH Ml DOV
nor Amovn, must moms 00 our or tki woaxn.
1. Kw*ang Chang and Gh*an Ohnng> called also
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PT. & CH. X.]
THE WORKS OF MBNCIUB.
286
m m to n m>9>m & *M
nor see. Over a well there grew a plum-tree, the fruit of which
had been more than half eaten by worms. He crawled to it, and
tried to eat some of the fruit, when, after swallowing three moathfuls,
he recovered his sight and hearing/
2. Mencius replied, 'Among the scholars of Ch't, I must regard
Chung as the thumb among the fingers. But still, where is the self-
denying purity he pretends to t To cany out th$ principles which ha
holds, one must become an earthworm, for so only can it be done.
3. ' Now, an earthworm eats the dry mould above, and drinks
the yellow spring below. Was the house in which Chung dwells
built by a Po-1 1 or was it built by a robber like Ohih ? Was the
millet which he eats planted by a Po-1 f or was it planted by a
robber like Chih ? These are things which cannot be known/
oh'wan la the department of IVI-nan, The
£A it e worm proper to «*orementttiouii
The term here is need, I suppose, to
nseoftheetrait to which Chung
was rede^ly his self-denial. p|jg, reed yee,
^th tone,-^ <to swallow/ a. %-%£
ffi JH ^, 'to carry out fuhy.' 3. Pou-
sse Analects, V. xx&,MaL Ohihwas a fiuaou*
' of Oonfadus's time, e younger
brother of Hal of Iio-hsttL There was, how
ever, it is said, In high antiquity in the times
of Hwang-tt, a noted robber of the same nemo,
which wee given to Hoi's brother, because of
the similarity of hie course. Tie Chih (the
robber Cnih)haa come to be like a proper name.
—As Chung withdrew from human society, lost*
he should be denied by it, Mencius shows that
unices he were a worm, he could not be Inde-
pendent of other men, Bven the hones he lived
in, and the millet he ate, might be the result
of the labour of a villain like Tfto-ebih, or of
a worthy like P*l, tot anything he could tell*
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286
THE WORKS OF MJBN01U&
[BK. UU
&t m $a % #»& % &>&&.
$ # a gf,Ew m &j
# BL* A 3T J9 ft £ £
4. 'But/ said Cfafy, 'what does that matter! He himself
weaves sandals of hemp, and his wife twists and dresses threads of
hemp to sell or exchange them/
5. Menrius reioinedT ' Chung belongs to an ancient and noble
family of Chi. IBs elder brother Tii received from Eft a revenue
of 10,000 chung, bat he considered his brother's emolument to be
unrighteous, ana would not eat of it, and in the same way he con-
sidered his brother's house to be unrighteous, and would not dwell
in it Avoiding his brother and leaving his mother, he went and
dwelt in WA-ling. One day afterwards, he returned to their how**,
when it happened that some one sent his brother a present of alive
gooee. He, knitting his eyebrows, said, "What axe voa going to use
that cackling thing for t By-and-by his mother killed the goes*
and gave him some of it to eat Just then his brother came into
the house, and said, " It is the flesh of that cackling thing," upon
which he went out and vomited it
6. 'Thus, what his mother gave him he would not eat, bat what
4.
-ft
to
life
P«* ££ j£ l» BIl I. Pt I.
Ft LIT. Jfarmdpl,
m tfatad* of hemp on the
Jtnoiftmndtath* dio-
U«Mury,bQ*CbAoChl«pUiMttby|^^|,
and jM by |ft, <to prepara for **«rlafr*
inBk.ILPtn.Ti.1.
5* fS>—itt4tkk^««
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FT.ILCH.X.]
THB WORKS OF MEN COTS.
887
his wife gives him he eats. He will not dwell in his brother's house,
but he dwells in WA-ling. How can he in such eiraimstanoes
complete the style of life which he professes t With such princi-
ples as Chung holds, a man must be an earthworm, and thai he
can carry them out. 1
u»
what hfe mother gm him to eiinetto
berighteooa.ABdwooldnoieAtiC Similarly
he Map out the fort* of the j£( im the other
eUaem. The tfom«riot of Ohio CM tream it
more loooaly, — in the trtmli tfcm ,
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288
THE WORKS OF MENCIUS.
[BK. IV.
BOOK IV.
V
Ii LiU. PABT L
^tBjtJE^'^ia&T
Chapter L i. Mencius said, ' The power of vision of Li Lto,
and skill of hand of Kung-shA, without the compass and square,
could not form squares and circles. The acute ear of the music-
master K'wang, without the pitch-tubes, could not determine cor-
rectly the five notes. The principles of YAo and Shun, without
a benevolent government, could not secure the tranquil order of
the kingdom.
2. ' There are now prince$ who have benevolent hearts and a
whieh oonld draw carriage*. Ha la now the
god of oarpentere, and la worshipped by Cham;
aee tlMli Chi, IfelL Seat. n.iLax. Tnere
are some, howerer, who make two men of the
name, an earlier and a later. hTwans* styled
Teee-yi («3p* f£fc\ was music-master and a wiaa
eonnaellor of Trin, a little prior to the time
of Confucius; -see the ^£ <fe £| Jj^ f -|-
H ^- *M f|t <aiz Ptt*tobaa, f put by
• yuaw l o ce c for -!■* ^^ :tfr, or 'twelre tubes/
indented, it la esid, in the earliest times, to
dotal mine by their various adjusted lengths
the notes of the musical scale. Six of them go
With thli Book eommeneaa what la
monly ealled the aaoond or lower part of the
works of Monetae, but that division ia not reoog-
niasd in the eritieal editions. It ia named LI
Lin, from He eommencing with those two
characters, and eontaina twenty-eisht chap-
ters, whieh are moat of them shorter than those
of the preceding Books.
1* Tun* bias abt or
as a wnm *o eorav wsu, to bs umns mon
in paikj asp namcmm or thb
: nuojuinss vo na aruiiiai> asp
i. Ii
Lin, called also Ii Chu
earriea nabaek
to a very high Chinese antiquity. He waa, it
Is said, of the time of Hwang-tLand so aente
of vision, that, at the distanoe of ioo paces, he
oonld diaoem the amalleat hair. He la often
referred to by the Tmoiat writer Ohwmng(#\
Some say that Ii Lin waa a diedple of Mencius,
but this is altogether unlikely. Knng-ehu,
namedPan(written^ADd^\wasaoele.
tested mechanist of La, of the tnuee of Con-
fucius, He ia mUed to hare made birds of
bamboo, that oonld continue flyinn for three
days, and horses of wood, moved by springs,
by the name of M (g \ whieh are to be under.
stood aa comprehended under the phreee in the
text The fire notes are the fire Ml notes of
the octave, neglecting the inrnHnw. They
the Shu-ehiii* IL t sa. JH^^^H*—
^ Is to be taken 'emptily/ meaning ana
benevolent wiah to gorem weJL aneh aa ani-
mated Yao and Shun. £ jg£ is the same
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FT. I. CH. I.]
TH1 WORKS OF MENCITJS.
289
73M.M
mm
/v & iu*n Bfc
-V IrJMU H£f
>0 tR mli
w»ff
reputation for benevolence, while yet the people do not receive any
benefits from them, nor will they leave any example to future ages ;
— ail because they do not put into practice the ways of the ancient
kings.
3. ' Hence we have the saying : — " Virtue alone is not sufficient
for the exercise of government ; laws alone cannot carry themselves
into practice. 91
4. * It is said in the Book of Poetry,
" Without transgression, without forgetfulnees,
Following the ancient statutes/'
Never has any one fallen into error, who followed the laws of the
ancient kings.
5. "When the sages had used the vigour of their eyes, they
called in to their aid the compass, the square, the level, and the
line, to make things square, round, level, and straight : — the use of
the instruments is inexhaustible. When they had used their power
finding its embodiment, -the right art of whom Buddhistic scrupulosity •boot taking
having the tame relation to it life made him have a benevolent reputation.
— Vet the heart of the one did not advantage
the State, nor the reputation of the other die
empire. g» ^ W r ~ h * 1 * <-lm I* r *•*■•
good,' Le. virtue without laws, and :££&-
laws without virtue, the virtue, however, being
understood of the 'benevolent heart.' 4- *e
theShih-china>?t.III.ii.OdeV.st.«. 5- ££
it with.' The
aa the eompass to circles, 4c a. ftfl, — 4th
tone. Observe the correlation of ?£ and «tfe,
the last clause assigning the reason of whaTis
asidlntfenrooediiigoncs. jfc££j£,
— here, and below, the j|£ must be taken
differently from its appuSUon in the last
paragraph, and-the £ j^fc of that The
commentator prefers to king Hauanof Chi
(Bk. LPtLvii) scan instance of the princes
who have a b enevolent heart, and to the first
r of the Liang dynasty <*. n, sos-sgS),
VOL.11. 1
£ $#>— literally, 'continued i
line must be understood of the n lnmb - lin e, aa
weU as of the niarking-llna. ]£ is rightly
translated,— 'the level,' but I have not
able to ascertain its original form in Okine.
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290
THE WORKS OF HENCIUS.
[bk. it.
of hearing to the utmost, they called in the pitch-tubes to their aid
to determine the five notes : — the use of those tubes is inexhaustible.
When they had exerted to the utmost the thoughts of their hearts,
they called in to their aid a government that could not endure to
Witness the sufferings of men : — and their benevolence overspread
the kingdom.
6. 'Hence we have the saying: — "To raise a thing high, we
must begin from the top of & mound or a hill; to dig to a greed
depth, we must commence in the low ground of a stream or
a marsh/' Can he be pronounced wise, who, in the exercise of
Evernment* does not proceed according to the ways of the former
ngst
7. ' Therefore only the benevolent ought to be in high stations.
When a man destitute of benevolence is in a high station, he
thereby disseminates his wickedness among all below him.
8. ' When the prince has no principles by which he examines
his administration, and his ministers have no laws by which they
jammzmz,
W it T\tt*A m IE
'From the adjustment of weights and things
sprang the km (ftfl The lew revolving
'produced the dnb. The circle produced the
•guar*. The square prodneed the line. The
line prodneed the lewd.' On the lest sentence
3§t JH •*J» ! — 'They set np the level to look
at the line, using water as the equaliser.' ~jK
"j|f g£ (the ist tone) ^)>— «" Bk. L Pt L
lit 3. The subject of pT Is the whole of what
precedes from £. '£j£\,**Bk.U.
Pt. I. vii. 6. {jq-'W, 'to conform to/ i.e*,
here, to take advantage of. The saying is found
in the LI Chi. VUX It io. 8. This p*regr*i>h
is an expansion of the last clause of the pre-
ceding, illustrating how the wickedness flows
downwards, with its consequences. \* ,— «tho
highest,' i.e. the prince. ~|\, the next 'below
his ministers, 3j)J,— <*'&>, the and tone,* the
court,' and T* , as opposed to it, the various
officers, as having their ( work' to do. S" "¥*
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PT. !• CH. I.]
THE WORKS OF MKNCIUS.
291
f«ij|SB ji.;££||S£;g■
keep themselves in the discharge of their duties, then in the court
obedience is not paid to principle, and in the office obedience is
not [laid to role. Superiors violate the laws of righteousness, and
inferiors violate the penal laws. It is only by a fortunate chance
that a State in such a case is preserved.
9. 'Therefore it is said, "It is not the exterior and interior walls
being incomplete, and the supply of weapons offensive and defen-
sive not being large, which constitutes the calamity of a kingdom.
It is not the cultivable area not being extended, and stores and
wealth not being accumulated, which occasions the ruin of a
State." When superiors do not observe the rules of propriety, and
inferiors do not learn, then seditious people spring up, and thai
Stitfe will perish in no time.
io. *It is said in the Book of Poetry,
44 When such an overthrow ofChdu is being produced by Heaven,
Be not ye so much at your ease ! "
ii. € "At your ease ;" — that is, dilatory,
12. 'And so dilatory may those officers be deemed, who serve
their prince without righteousness, who take office and retire from
and^/J*^,— with reference to etation. the
Jfa at the end of the two eUwet shows that
they are both equally assertive, though the
nfffnes, aov o tn s d and governing by principles
ef righteousness, will be a law Io his ministers.
ssinBk.LPtLTiLi«. QJ g£,— 'fields
and wilds.' ^| y — 4thtone. io. See the Shin-
ehing,HI.&OdeX*. g|^— read fawi, the 4th
tone. ^,^ 4th toike.~rrom this paiagraph
it Is the ministsrs of a prinee who are contem-
plated by Monetae. They hare their duty to
perform, in order that the benevolent govern-
ment may be realised. 11. tt ^p llF'~"
we are to nnderstsnd that this phrase was
eemmonly need in Ifeneras's time with this
acceptation, ia. ^f,— need ss a verb, *to
2
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292
THE WORKS OF.MBNCIUS.
[B*. IV.
tzrpB
m
2,
m
it without regard to propriety, and who in their words disown the
ways of the ancient kings.
13. 'Therefore it is said, "To urge one's sovereign to difficult
achievements may he called showing respect for him. To set before
him what is good and repress his perversities may be called showing
reverenoe fornint He who doe$ not do thete titinas, Baying to himself.
— My sovereign is incompetent to this, may be said to play the
thief with him/"
Chap. II. 1. Menrius said, ' The compass and square produce
perfect circles and squares. By the sages, the human relations are
perfectly exhibited.
2. ' He who as a sovereign would perfectly discharge the duties
of a sovereign, and he who as a minister would perfectly discharge
the duties of a minister, have only to imitate — the one 1 Ao, and the
other Shun. He who does not serve his sovereign as Shun served
Y&o, does not respect his sovereign; and he who does not rule his
people as YAo ruled his, injures his people.
•bate,* or 'disown.' 13. Compare Bk. EL Pt
ILti.4. WeereoUie^tosup^oonsiderably
in Uv» translation, ** bring pat ^ m^i^wg nf
the last sentenoe. JtfmajbetakenaeaYerb
— 'to injure, or aa I have taken it.
1. ▲ oojmvuAixojr or
nuxYXo aan Snuv m
1. 'The
eauare are the perfestlon of squares and
chela*}'— but we moat
ing aa in the translation, So with the and
elanae. \jfc f — aee Bk.nLPtLiT.8J
a. ^ %-'****- *"•* thing*, putting fee
above elantea abstractly, but weeannot do the*
to well in English. The foree of jj| tU»
aeeoiding to the ti| -fs^, ia 'to anew that there
is no other way forthe sovereign and minister
to pursue.'— Of 'the human relatione' onfar that
of sovereign and minister ia here adduoed,
b ia am Meneius was speaking with reteenoa
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PT. I. CH. III.]
THE WORKS OF MKNCIUS.
398
XT
" ie m % ^f &
itt 3»» x s *» ^ J»
£ Jftfrfl MUX
ill «i # :& ft
& Hfc £ ■ .W 4k.
3. * Confucius said, " There are but two courses, which can be
pursued, that of virtue and its opposite." ^
4. 'il rttfcr n&o carries the^ oppression of his people to the
highest pitch, will himself be slain, and his kingdom will perish. If
one stop short of the highest pitch, his life will notvnthstanding be
in danger, and his kingdom will be weakened. He will be styled
"ThejbarkT or "The Gruel, 19 and though he mar have filial sons
and affectionate grandsons, they will not be able in a hundred
generations to change ihe designation.
5. ' This is what is intended in the words of the Book of Poetry,
"The beaoon of Tin is not remote,
It is in the time of the (last) sovereign of HsiA." '
Chap. III. 1. Mencius said, 'It was by benevolence that the
three dynasties gained the throne, and by not being benevolent
that they lost it.
to the iotas of Ids time. 3. If the remark
were Kenetas's own, we should translate 4^
by 'benerolenoe/ The term in Confucius
rather denotes' perfect Tirtue.' Bytheoourse
of virtue is intended the imitation of Yao and
Shim ; by its opposite, the neglect of them as
models. 4. By sovereigns, who cany their op-
pression to the highest pitch, Menchis intends,
as his examples, Ohieh and Chan, the last
kings of the HsU and Yin dynasties, By 'The
Dark 4 and 'The duel/ he intends the twelfth
(wlc 781) and tenth (b.0. 878) kings of the
Cbftn dynasty, who received those posthumous
indelible designations, I take j^ in the sense
of 'weakened' (dictionary gfy which it else-
where has in Monetae. 5. See the Shih-ehin&
in. iii Ode I. st. 8, sn ode of the time of the
monarch Ii ( B8 \ intended for his warning.
ThesovereignofHsiA is the tyrant Ohieh, and
by Yin is intended the tyrant Chin, by whose
ate, though he neglected the lesson furnished
him by that of Ghieh, it is suggested that Ii
should be admonished.
8. THX IMFOSXASCB TO ALL, AJTD SPECIALLY TO
buuebs, or janmcasnw sosrounroB. 1. 'The
three dynasties ' are the HsiA, the Shang, and
the Ghau. It is a bold utterance, seeing the
Chau dynasty was still existing inrthe time of
Monetae, though he regarded it as old and ready
to vanish away. He has a reference, according
to Oho Hst, to the sorsrejgns Ii and Yu, men*
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294
THE WORKS OF MKNCIUS.
[bk. it.
i^f m m xw at n ^ z.
$ b.b * ft 5 ftflMMf
2. * It is by the same means that the decaying and flourishing,
the preservation and perishing, of States are determined
3. * If the sovereign be not benevolent, he cannot preserve the
throne from passing from him. ^ If the Head of a State be not
benevolent* be cannot preserve his rule. If a high noble or great
offioer be not benevolent, he cannot preserve his ancestral temple.
If a scholar or common man be not benevolent* he cannot preserve
his four limbs.
4. * Now thev hate death and ruin, and yet delight in being not
benevolent ; — this is like hating to be drunk, and yet being strong
to drink wine/
Chap. IV. 1. Mencius said, *If a man love others, and no
responsive attachment is shown to him, let him turn inwards and
examine his own benevolence. If he it trying to rule others, and
his government is unsuccessful, let him turn inwards and examine
his wisdom. If he treats others politely, and they do not return his
tioned in the laat chapter. 3. JRJ $|,— 'the
four seat,' Le. all with them, as subject to the
sovereign's jurisdiction. There is* special refer-
ents, however, to the sovereign's right to offer all
sacrifices s— those peculiar to himself and those
open to others. jj£ ^|,—< the spirits of the
land and the grain,' i.e. the spirits securing the
stability and prosperity' of a particular 8tate,
which it was the prerogative of the ruler to
sacrifice to. Hence the expression is here used
figuratively. See the Lt Chi, Bk. HI. iii. 6. 4.
S,— the verb, in 4th tone, 'to hate, dislike.'
(In and tone) jjg,— like the Hebrew idiom,
las, v. a*. This is spoken with reference to the
princes of HenduVs time.
4. Win what nisums a mam nam it wm
BB MXA0UBSD TO HIM AAAIM, AMD OOKSBQUZXTLY
BSTOBJB ▲ MAN DBAIS WRM OTHKM,
thsm to mi ▲memo arum, n* should msr
nasi, with Mmsxur. The sentiment is expressed
quite generally, but a particular reference is
to be understood to the princes of Keneius's
time. x. K£ is used in a manner common in
Mencius, -'to turn back from the course being
pursued, and then to torn inwards to the work
of examination and correction.' In the next
paragraph, we have it followed by another verb,
regulate,' «to try to rule;' in y^ j£, ffi is
in 4th tone, 'to be regulated,' the government
being efleottve. Theclauass--gpJ|^^jg^
Ao, are very concise* The paraphrase in the)
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PT. I. CH. VI.]
THB WORKS OF MENCIU&
895
"f MM ~F = f-
b, £ m B.
>*^
politeness, let him turn inwards and examine his own feeling of
respect.
2. ' When we do not, by what we do, realise what we desire, we
must turn inwards, and examine ourselves in every point. When
a man's person is correct, the whole kingdom will turn to him with
recognition and submission.
3. ' It is said in the Book of Poetry,
" Be always studious to be in harmony with the ordinances ofQod,
And you will obtain much happiness/"
Chap. V. Mencius said, 'People have this common saying, —
" The kingdom, the State, the family/ 9 The root of the kmgdom
is in the State. The root of the State is in the family. The root
of the family is in the person ofits Head.'
Chap. Vl. Mencius said, 'The administration of government is
not difficult ; — it lies in not offending the great families. He whom
-rgr 2", 'He who administers government
embodies benevolence to love men, end it is to
be expected men will love him. Should he
And however that they do not, he must turn
la and examine his be nevo lence, lest it should
be imperfect,' *e. * ^ ^ - ^ ^ _j£
J^fr2£,<does not get what he wishes/ «||p,
— *au/ with reference to the general form of
tl» preceding clause. 3. 8ee Bk. U. Pt L iv. 6.
5. PliaoJUL CHABACKB BXCSSSAXY TO ALL
O0ODIK7LUXHCS. Compare 'The Superior Learn*
ing,' text of Confucius, par. 4. The common
saying repeated by all probably means :— the
kingdom is made up of its component States,
and of their component families; — Le. the
families of the great officers. Bui Mencius
takes its meaning more generally, and carries
it out a step farther.
6. Ths impoitajiox to a xvle* of sauuim o
TB^KSTmXMAKOSUBlOSSroSOrTHXeXBATHOUSm
The * not offending' is to be taken in a moral
sense ;— the ruler's doing nothing but what
will command the admiring approbation of
the old and great families in the State. In
illustration of the sontiment, a story is related
from lit Hsiang of the duke Hwan of Cht
Lighting, one day in hunting, on an old man
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896
THE W0BK8 OF MENCIUS.
[be. it.
■M
the great families affect, will be affected by the whole State; and he
whom any one State affects, will be affected by the whole kingdom.
When this is the case, snob an one's virtue and teachings will
spread over all within the four seas like the rush of water/
<3hap. VII. i. Mencius said* ' When right government prevails
in the kingdom, princes of little virtue are submissive to those of
great, and those of little worth to those of great. When bad
government prevails in the kingdom, princes of small power are
submissive to those of great, and the weak to the strong. Both these
cases are the rule of Heaven. They who accord with Heaven are
pr e serve d, and they who rebel against Heaven perish.
2. # The duke Ghing of Ch'f said, " Not to be able to command
others, and at the same time to refuse to receive their commands,
is to cut one's self off from all intercourse with others." His tears
of eighty-three, the dnke sonant Ids blessing, for them/ Jfi£ jBL— Mshom they affeeV not
that he might attain a Uke longevity. The . _ * 71 £*. _, ..
aid men then preyed, 'May n^nili enjoy "*** Olajerre the fbree of fljr.
gnat l o ng ev ity, deapiaing game and gold, and 7. How tub a unm oi toa or owl Sun
ta s kin g awn hia jewels I' Atthe dnhVs request Awant ai psraaanitsn at rarranaa r Tinas. A
ha prayed a second time, that ha might not ramos's oitlt anounirr von lirm ajcd moe-
ha aahamed to laajrn eran from hit inferiors, rmaxt m is snore mmsvoumT. i. many earn*
and a third time, 'Kay my raler not offend " —
' hit ministers and the people!' Ibis
offended the dnke. * A son,' he amid,
hud aaninet hia father, and a minister
hia raw. Bat how esn a raler offend
satinet bis ministers t' The old man replied,
• An oflendingson may gat forgiveness through
the mt a s oas si o n s of annta and nnelee. An
aSanding minister may be fbrghren by the
intercession of the ruler's faronrites and bat why sink t
Tan^i^eSe^^ — *"* * **" * '**"* *' ~* »
in point. There was no forgiYeneas ^,*-ese Analeata, XIL jd. |£ 4^'~~99
mentators say that by ^ ijfi and p£ V>
reference is made to the aorereign, bnt the
declarations may aa well be taken ganerally.
JQf ~%% ^-'HeaTon,' it is mid,
<embraoss here the ideas of what most be la
reason, and the different powers of the eon*
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PT.I. CR.TII.]
THK WOBK8 OF MBNCIUB.
207
£»&£>& is S & 1P>P
flowed forth while he gave his daughter to be married to Ikeprinoe
ofWA.
3. * Now the small States imitate the large, and yet are ashamed
to receive their commands. This is like a scholar's being ashamed
to receive the commands of his master.
4. 'For a prince who is ashamed of this, the best plan is to
imitate king Wftn. Let one imitate king Wftn, and in five years, if
his State be large, or in seven years, if it be small, he will be sure
to give laws to tne kingdom.
5. 'It is said in the Book of Poetry,
" The descendants of the sovereigns cf the Shang dynasty,
Are in number more than hundreds of thousands,
But, God having passed His decree,
They are all submissive to Ch&u.
They are submissive to ChAu,
Because the decree of Heaven is not unchanging.
The officers of Tin, admirable and alert,
Pour out the libations, and assist in the capital of Chdu."
Hi taken Milted for ^,'men/bat *ne phrase her hnshand. _ The old Mag of W4, barbarian
k a contracted one, and -f| \ |£ jg,
'asperated from other men,' or jtt may be
taken actively, which I prefer, and similarly
anpplomcntod. ^jf ,— in 4th tone, 'to giro a
daughter in marriage. 9 Wo, corresponding to
the) northern part of the preeent Cheh-ohiang,
and the south of Chiang-sa, was in Coiifoetara
ti m e tttl l reekoned a barbarous territory, and the
princes of the Middle Kingdom were aahamed
to entir into relations with it, ThedakeChing,
however, yielded to the force of circamatancea
»ad so saved himself. The daughter so married
soon died. She pined away for her father and
her nattreOhTjandwaa followed to thegnwsby
aa he waa, showed much sympathy for his
yoang daBghter4n-law. 3. £^,--' to imitate/
'to make a master of.' li e no tas*s meaning la
that the smaller States followed the example
of the larger ones in what was etil, and yet aid
notlikemsaamittothem. jft^—'ayouth,*
here, -a pupil. 4. 4JL »,_<*• exercising
go¥ssriinieaV»sj^aglawteT «. See the Shin*
ohing,ULiOdeLett4,5. y|C£-3f*lfc
>jj£, <not hundreds of thoasenda oaly/
j||. ^iahereaaintrodnetorypartieW,
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298
THE W0BK8 OF MENCIUS.
[tt. IV
*» 8 m'% H if fi 3> ^
jh £ is ^« nl* m>
Confucius said, "As against so benevolent a 'sovereign, they could
not be deemed a multitude/' Thus, if the prince of a State love
benevolence, he will have no opponent in all the kingdom.
6. ' Now they wish to have no opponent in all the kingdom, but
they do not seek to attain this by being benevolent. This is like
a man laying hold of a heated substance, and not having first
dipped it in water. It is said in the Book of Poetry,
"Who can take up a heated substance,
Without first clipping it (in water)!*"
Chap. VIII. i. Menoius said, 'How is it possihle to speak
with those princes who are not benevolent ! Their perils they
count safety, their calamities they count profitable, and they have
pleasure in the things by which they perish. If it were possible
to talk with them wno so violate benevolence, how could we have
such destruction of States and ruin of Families %
-f£. £^7^£jfei.wi»nnder.
etood as a naurt of Ckftnfaeins en reading the
portioncftlMShili-^liiiig^m^^aft^
• benevolent prinoaJJkemng wan, the myriads
of the adherents of Bhang osassd ie be myriads.
They would not act against him.* The espan-
eloninthe Qjtt^'iramerons as the adherents
ehinf,m.iii.OdeIILat.£ The ode is referred
tothetimeofthssorsreignlJ/whentheldiigdom
wae heetenl ng to rain, end in the Mnei qo o t o d ,
the anther deplores that thera was no lesofi
to proper measures, jjfc Is taken as a mere
partlelsoftransitioiL
aula sr ns vnaovs ways amp nnrosnM in an
oooasxuan, x. Stress most be laid always on,
the *y in ~Jf\ J£? Hie expression doss net
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FT. I. CH. IX.]
THE WORKS OF MENCIU8.
299
2. ' There was a boy singing,
"When the water of the TVang-lang is dear,
It does to wash the strings of my eap ;
When the water of the Ts'ang-lang is muddy,
It does to wash my feet."
3. ' Confucius said, " Hear what he sings, my children. When
clear, then he will wash his capetrings ; and when muddy, he will
wash his feet with it This different application is brought by the
water on itself . n
4. 'A man must first despise himself, and then others wOl
despise him. A family must first destroy itself, and then others
wilt destroy it A State must first smite itself, and then others
will smite it
5. 'This is illustrated in the passage of the TAi Chi*, "When
Heaven sends down calamities, it is still possible to escape them.
When we occasion the calamities ourselves, it is not possible any
longer to live.* 9 '
Chap. IX. 1. Mencius said, 'Chieh and Chin's losing the
denote nierely the want ofbsneTolenoe,biit the
oppoeiteofit ^-J^^, 'togirefaithfol
adrioeto.' e.TheiiamelVana>lang (in and toot)
is found applied to different stream* in differ-
ent placet. That in the text was probably in
3. g| ;£,— £ referring to the
words of the song. ftp-'thie/inteneiTe,er
we may take it adverbially :—*•*•» eleer, then
it perree to wash the oap strinaa, aW 4, 6. See
BauH.Pt.LiT. 4-6,
9. Oaiar bt now nwarouar oav a macs
nan* nxnaaxr to as somanes, on araa ato»
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THE WORKS OF MENC1U8.
[BK. IV*
throne, arose from their losing the people, and to lose the people
means to lose their hearts. There is a way to get the kingdom : —
get the people, and the kingdom is got. There is a way to get the
people : — {£et their hearts, and the people are got There is a way
to get their hearts : — it is simply to collect for them what they
like, and not to lay on them what they dislike.
2. ' The people turn to a benevolent rule as water flows down-
wards, and as wild beasts fly to the wilderness.
3. 'Accordingly, as the otter aids the deep waters, driving the
fish into them, and the hawk aids the thickets, driving the little
birds to them, bo Chieh and ChAu aided T'ang and Wft, driving the
people to them.
4. ' If among the present rulers of the kingdom, there were one
who loved benevolence, all the other princes would aid him, by
Jj*. Ghao Ch'l interpret* it,— |g I& Jjjf
fifc ffil %k & ***** %k ** *** ■ eM " *
4 to give/ but this does not appear to be admis-
sible here. To collect lor the people-whet they
like, it to govern in soon e way that they shall
enjoy their lives. One has illustrated the
meaning from -M- (Chao) £& of the Han
dyiiasty, who did service in the recovery of the
ancient books, thus :— 'Men like long life, and
the fbonderi of the three dynasties cherished
men's lives and kept them from harm : men
love wealth, and those kings enriched them,
and kept them from straits, Ac**' a. It is beat
to take£; here In the concrete. j^,asitm
marked, lain the 4th tone. The dietionarvjdva*
itinthesameinBk.LPt.Liii* 8- jBt—
in 4 thtone. |g-£. ||$R||#,
waters.' The$|gifltheotter. Foraonrioneparti-
colar about it, aee theUOhl, IV. (^ ^) 8ee«.
LLa ffils grfcnmthc dictionary as Jfrjfe
'the name of a bird.' Chn Hat takes it, how-
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PT. I. CH. X.]
THE WORKS OF MENddS.
SOI
^ m
W ^ ^ $»3g 3£.
driving iAi people to him. Although he wished not to become
sovereign, he could not avoid becoming so.
5. 4 The case of one of the present princes wishing to become
sovereign is like the having to seek for mugwort three years old, to
cure a seven years' sickness* If it have not been kept in store, the
patient may all his life not get it. If the princes do not set their
wills on benevolence, all their days will be in sorrow and disgrace,
and they will be involved in death and ruin*
6. ' This is illustrated by what is said in the Book of Poetry,
"How otherwise can you improve the kingdom f
You will only with it go to ruin." '
Chap. X. 1. Menaus said, 'With those who do violence to
themselves, it is impossible to speak. With those who throw them-
selves away, it is impossible to do anything. To disown in Ins
conversation propriety and righteousness, is what we mean by doing
violence to one's self* To say — "/am not able to dwell in bene-
*** r > **"* 5jj£> * 8mmx»1 name for small birds,
4* ]£>— *n 4*h *•*•» **& in next paragraph
— *3T£*# **!!':*#
la by most oomm o nt stors I nterpr eted; — 'If you
bow, feeling lis want, begin to eoDaei K, it may
be available for the euro. You ean hold ontill
iftiseo. If you do not at onee set about it, your
oaaa is hopelee*/ Perhape the jg| and yf*
ahoulddotennineinfrYourofthisTiew. Chao
Chi interpret* a* in the translation. The down
of the lungwort, burnt on the akin, is used for
purposes of cautery. The older the plant, the
better. 6. The quotation from the Shih-ehing
is of the two lines immediately following the
last quotation in chap. Tii ■&,— -a particle, »
10. Awiunm to tkx yiolebxly ant, axvthm
weakly wvtl. i. |=J ^ i|^, 'thoes who are
oruel to themselves,' Le. thowe who deny, and
act oontrary to their own nature. f£, a verb,
< to disown,' 'tooontismn*'
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802
THE WORKS OF MENCIUS.
[be. iv.
it $5
lit *
iW to a? ^ to
^o A ftf ftW 4,
volenoe or pursue the path of righteousness," is what we mean by
throwing one's self away.
a. ' Benevolence is the tranquil habitation of man, and right-
eousness is his straight path.
3. 'Alas for them, who leave the tranquil dwelling empty and
do not reside in it, and who abandon the right path and do not
pursue it V
Chap. XI. Mencius said, 'The path of duty lies in what is near,
and men seek for it in what is remote. The work of duty lies in
what is easy, and men seek for it in what is difficult. If each man
would love his parents and show the due respect to his elders, the
whole land would enjoy tranquillity/
Chap. XII.- 1. Mencius said, 'When those occupying inferior
situations do not obtain the confidence of the sovereign, they cannot
succeed in governing the people. There is a way to obtain the
confidence of the sovereign : — if one is not trusted by his friends,
he will not obtain the confidence of his sovereign. Inhere is a way
■jgk,— *to hare conversation (words), to hav*
itobe understood
action (doing) with them. 9 3.
grdtone* Tbe lamentation is to
a. for the g £ i£ and the Q £ %.
—It is oassrrsd that this chapter shows that
what is right and true (j||) do well j belong
tosaan,bntbeextiipat6sth«mhinisel£ Pro-
I is the admonition, and learners should
t earnest heed to if
U.
OS OS BUI
ovum. JJ|-jg, with which it was
anciently interchanged. J^ 9 in 3rd tone,
comprehends elders and sup e rio r s, j|£ 9 — •
as in the Ghong Yung, L x. ^*
U. Ths ansa* wosat or
CtamgYnn&xx.para>
stanttally quoted. Ai
As the twentieth
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FT. I. CH. XIII.]
THE W0RK8 OF MHNCIU8.
908
of being trusted by one's friends : — if one do not serve his Barents
so as to make them pleased, he will not be trusted by his mends.
There is a way to make one's parents pleased : — if one, on turning
his thoughts inwards, finds a want of sincerity, he will not give
pleasure to his parents. There is a way to the attainment of sin-
cerity in one's self: — if a man do not understand what is good, he
will not attain sincerity in himself.
2. 'Therefore, sincerity is the way of Heaven. To think how
to be sincere is the way of man.
3. ' Never has there been one possessed of complete sincerity,
wto did not move others. Never nas there been one who had not
sincerity who was able to move others.'
Chap. XIII. 1. Mencius said, ' Po-i, that he might avoid Chiu,
was dwelling on the coast of the northern sea. When he heard
of the rise m king W&n, he roused himself; and said, " Why should
I not go and follow him? ^ I have heard that the chief of tne West
knows well how to nourish the old." T&i-kong, that he might
Tun* however, is
L Also in the
r here had that,
la of Conineine,
1 it it eompUed, bote* him, and not
the Cheng Tang.
IS. TmmiMwujmmm oraonmnRiainui
or mm Wis. t. Po-i,— ose Analoots, V. xxii,
et et Tfti-knng wu U 8hang (g fh\ a
of the kins* Win and Wn.
He was descended fcom one of We aerieti
in the regulation of the waters, and on hie I
leneontre with king Win, when he apnea
to be only a naheisaan, Win said ^ ^ jg±
yon long ago. 9 Thfci led to hie being styled
^^^or'GfejriftrthertHone. 8eethe
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804
V
THE WORKS OF MENCIU8.
[BX. IV
■ - >^— -
avoid Ch&tt, was dwelling on the coast of the eastern sea. When
he heard of the rise of king Wftn, he roused himself, and said, " Why
should I not go and follow him? I have heard that the chief of
the West knows well how to nourish the old.*
2. ' Those two old men were the greatest old men of the kingdom.
When they came to follow king Wftn, it was the fathers of the
kingdom ooming to follow him. When the lathers of the kingdom
joined him, how could the sons go to any other t
3. ' Were any of the princes to practise the governments king
Wftn, within seven years he would he sure to be giving laws to the
kingdom.'
Chap. XIV. i. Meneius said, ' Ch 9 i& acted as chief officer to the
head of the Ohi family, whose evil ways he was unable to change,
< Historical BecoroVBk. XXXII, JffJ£$>
jjj? jfe at the beginning. Though Po-I and
Tai-kung wain led in the mine way to follow
king Wan, their en b e oqoen t oo mi oi were very
ditowwl JS$-}gf* Win waa appointed bj
Oban ehiaf or baron (4ft\ hia vieeroy in the
Weat, to be loader of aU tha prinaea in that part
of the kingdom. Tlieoomnientatoraamythiaia
reDmedtoin^^^. IafaonkLratherin-
teratetf^ofWan'.nwreinenH'atyieofad.
ininietration. Wlm||^^5£,eompare
theaoeonnt of king Win's gOTernment in Bk. 1
StiU the rig ia eomewhat eml
like the expanaion of thia
[} JHBj—' Moreover, meat two old
al
in the
DiotingvJohod alike by nan
and virtue, they were the greateat old men of
the kingdom, fit to be ao named, the hopes
of all looked to them, and the hearteofaU warn
bound to them, ill looked up to them aa
mtheta, and felt as te*ir children, eo that wham
they were moved by the government of king
Win, and oame from the eoaeti of the tea te
him, how oonld the ehlldren leave their
and go to any others?'
».*
chap. Tit 4. Oompare analeot% XXSL x-stt,
where Oonfnoimt thinks he oould have i
V-Min
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PT. I. CH. XIV.]
THE WORKS OF MENCIU6.
805
while he exacted from the people double the grain formerly paid.
Confucius said, " He is no disciple of mine. Little children, beat
the drum and assail him."
2. ' Looking at the subject from this case, we perceive that when
a prince was not practising benevolent government, all his ministers
who enriched him were rejected by Confucius :— how much more
would he have rejected those who are vehement to fight for their
prince ! When contentions about territory are the ground on which
they fight, they slaughter men till the fields are filled with them.
When some struggle for a city is the ground on which they fight,
they daughter men till the city is filled with them. This is what
is called " leading on the land to devour human flesh." Death is
not enough for such a crime.
x. 'Therefore, those who are skilful to fight should suffer the
highest punishment. Next to them should he punished those who
unite some princes in leagues against others; and next to them,
phrase compare £ £ jg jgfc Analects,
i. 8m Analects, XL xri Here is a plain in-
stanoeoftfliiusedinabadsenea. & iS ^
ggfl£,-^,in 4 thtone. Igg I take as in
Ike 8** ton** Mid the phrase °fS| H& after
the analogy of ^ Jpj, chap, ill 4. ChuHsl
And others take jffi in the and tone, and make
the phrase>- 4 who fight treating in the power-
Jnlnesi of weapons and strength (^ jfe j]
3l 38 B5 9b' *** p** "* *■*■■»■••
tatton seems innehprefairabfe With the whole
VOL. IL
XLxrt. The force of the jg ;£, it i
to me, must be to make the whole equal te
the rendering of Noel, which Julian con-
demns — i g%U $mumprimdtemad arma ea^tfendsaft/
To he strong to fight for his prince, is a
minister's duty. But to encourage a warlike
spirit in him, is injurious to the country,
nxm* *-***>**.
that eren capital punishment is not sutteient
to contain it* ft. Here we have three dssass
of adventurers who were ri» iaMcncius*s time,
and who leoonunended tfaemseNe* to the
X
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80«
THE WORKS OF II SNORTS.
[BK. IV.
'St-
those who take in grassy commons, imposing the cultivation of the
ground on ffejMopte/
Chap. XV. i. MenciuB said, 'Of all the jparts of a man's body*
there is none mora excellent than the pupil or the eye. The pupil
cannot he u$ed to hide a man's wickedness. If witnin
mm=f- f &
all be correct, the pupil is bright
~ is a all.
the breast
If within the breast all be not
correct, the pupil
2. 'listen to a man's words and look at the pupil of his eye.
How can a man conceal his character V
Chap. XVL Mendus said, 'The respectful do not despise
others. The economical do not blunder others. The prince who
treats men with despite and plunders them, is only afraid thai they
may net prove obedient to him: — how can he be regarded as
in the wars dsssribod, pawing their
irdfass of the fink Some ed-
i?es by their ikiu in wmr ; tome
~ rintrlgoe; and sasse by plans
of the ground, taming erery
idth
by their
hMofittoiiBuen^b^iorti^go^oftheniW,
net of the people. ft-J^. ffct— '*kind
* weeds,' •■eld* lying fellow or on-
wipiedbyttoty ?%« OhnHat
exnandsthephinMthns i— < ffc^Ufa means,
—oo stride this load end *}*» H to thepeople,
i mm or *
li. Tn rum or en wan
thing* that are in instil*. in his body. The
of thepnptlUfroniitsI
seen index of the heart The whole it to be
understood aa spoken by Monetae for the net of
those who thought they hod only to hear aeon's
wordstojndgsofthesa. n. Ooonparo s nebula,
ILx,
though I have tranelated them sanorajiy, are
jot spoken with a loteonee to the jg* the*
Jbllows. The prinots of Menetas's tune Beads
great p re t en si on s, of whloh their astions pr o s e d
the insinosrity. ft and >JJ 3$ are to he
understood of the disposition^ not wish to
oontemn, ke.' 3L dirostiy governing ^ t it
% jft, « to ha r eg ar ded , ' 'to he styled.' The
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pt. i. ch. xvn.]
THB WORKS OF MENCIUS.
807
b % Em 1 * n.x *t*
Po^^lf BJ
£ 5£ jR £ # 0.& o &
HT^g|0^
respectful or economical ? How can respectfulness and economy be
made out of tones of the voice, and a smiling manner!'
Chap. XVII. i. Shun-ytt K*w&n said, 'Is it the role that
males and females shall not allow their bands to touch in riving
or receiving anything ? ' Mencius replied, 'It is the rule/ jtwO*
asked, c If a man's sister-in-law be drowning, shall he rescue her with
his hand t ' Mencius said, ' He who would not so rescue the drowning
woman is a wolf For males and females not to allow their hands to
touch in giving and receiving is the aeneral rule ; when a sister-in-
law is drowning, to rescue her with the hand is a peculiar exigency/
2. Kw&n said, ' The whole kingdom is drowning. How strange
it is that you will not rescue it I '
3. Jtfenoifis answered, 'A drowning kingdom must be rescued with
right principles, as a drowning sister-in-law has to be rescued with
the hand. Do you wish me to rescue the kingdom with my hand t*
final j$-ff: jfr* and in fee paseire, «to be
x. Shun-ytt K*wia mi a native of
Chi, a nunons sophist, and otherwise a man of
note in his day; see the 'Historieai feeords,'
BlcOXXV^^^lxTi Ha hare tries to
entrap Monetae into a eonJaanon that he did
net watt in maintaining hie dignity of roserre.
lor the role of propriety referred to, aae the II
CHLfleaft.LIILnt. ^^-^J^^
$. |^-^eeAnaieot«,DL«3dx;
-^Igmay be taken
The ni
8eeonBk.YI.pt
XVIILTilL
as-<a woll
animalaofthe
L xiv. 4. m. ^ jp » aompliaaentarj 9 aa
K*w*n wee notadiecipleofMeneiue. g. CM
Hilexpej^here;~ < Tl>e drowning tJagdoniean
be reeoned onlj by right prineipleB ;— the ease
is different from that of a drowning sitter-in-
law who oanto reamed by the hand* Nowyon,
wishing to reeone the kingdom, would hare me,
in violation of right prineiplet, ear" -----
with the prineea, and ao begin by
X 2
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808
THE WORKS OF MBKOIX7B.
[IK. IT.
IE**
Chap. XVIII. i. Kung-gun Ch'Au said, 'Why is it that the
superior man does not himself tench his son ? '
2. Mencius replied, 'The circumstances of the case forbid its
being done. The teacher must inculcate what is correct. When
he inculcates what is correct, and his lessons are not practised, he
foDows them up with being angry. When he follows them up with
being angry, then, contrary to what should be, he is offended with
his son. At the tame time, Ike pupil says, " My master inculcates on
me what is oorrect, and he himself does not proceed in a correct
path." The result of this is, that father and son are offended with
each other. When father and son come to be offended with each
other, the case is evil.
3* 'The ancients exchanged sons, and one taught the son of
another.
4. ' Between father and son, there should be no reproving ad-
m m wherewith to rescue it. Be 70a with to
make me save the kingdom with my hand?' I
hardly see tha point of the last question.
IS. HOW A FAODB MAX SOT HmULF OAOH
xv ton. x. This proposition la not to he taken
in all its generality. Confbeios taught his son,
and so did other famous men their sons. We
are to mnderstand the first elanse of the seeond
paragraph,—^ ^ fif "tfe' M Jfe * M ' ri,| S *°
the esse of a stupid or perverse child. As to
what is said in the third paragraph of the cus-
tom of the ancients, I hare seen no other proof
addneedof it *•/&— 'contrary,' to. to the
anWsion which should rule between father and
sen. j&,—in the sense of 4L which, how*
ever, we must take passirsly ; not ' to wound/
but 'to be wounded/ that is, to be
We might tshett actively in the first instance;
— ' contrary to what should be, he wounds— L e.
beats—his son.' Bat below, in ^^-^g|^,
we cannot give it such an active fy* | *imt t '»p
as to suppose that the son will proceed to beat
his father. At may well be taken passively,
as in the common saying, fl^ Jj^ jfy <j]t.
understood am the resentful murmuring of the
son, whose feeling is strongly indicated by the
use of ^ JP*, <my master/ as applied to his
father. 3. Ac commentators all ssv, that this
only means that the ancients seat out their
sons to be taught away from home by masters.
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I»T. J. CH. XIX]
THE WORKS OF MENCIUS.
monitions to what is good. ^ Such rej>roofe lead to alienation, and
than alienation there is nothing more inauspicious.'
Chap. XIX. i. Mencius said, ' Of services, which is the greatest!
The service of parents is the greatest Of charges, which is tike
greatest? The charge of one's self is the greatest That those
who do not fail to keep themselves are able to serve their parents
is what I have heard. jBut I have never heard of any, who, having
failed to keep themselves, were able notwithstanding to serve their
parents.
2. ' There are many services, bnt the service of parents is the
root of all others. There are pany charges, bnt the charge of erne's
self is the root erf all others.
3. ' The philosopher Ts&ng, in nourishing Tsftng Hst, was always
sure to have wine and flesh provided. And when they were being
But this is explaining away the ^. 4- ^
#-# $ ft Ztii ff ,'j^wh*
ie good on them, end earning them to do it.'
19. The near ha»kb of mvn« PAnsra,
as* m mpomAjrai of WATcmnre own onfi
«m»,i»o»n.Eio»oso. 1 .$&£;£>
— literally, 'of tenrioet— ie. duties of serrioe
whieh e men has to pay to others— which is
great?' ^j)*,— oharges, what a man has to
guard and fciep. The keeping one's self from
all that is oontrary to r ight eo us n e ss, a J^
y|C jSk J(Jt — «whatisnotasenriea?» i.e.the
services a man has to perform are many. jkC,
— in the senseof 'rooti'aeeording to the C hi nese
way of developing all other services from filial
piety; see the Hsiao-ehing (l^ffi, jrnf iw.
There is more troth in the seeond part of the
paragraph. 3. HatwasTe&ng Shin's mther; see
Analects, XL xxr. ^jf,— in 4th tone. 'Near*
ishing the will,' ie. gratifying *ad carrying
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810
THE WORKS OF MENCIU8.
[BK.IY.
removed, he would ask respectfully to whom he should give what
was left. If his father asked whether there was anything left, he
was sure to say, "There is." After the death of Tsftng fist when
Tsftug Yttan came to nourish Tsftng-toze, he was always sure to
have wine and flesh provided. But when the things were being
removed, he did not ask to whom be should give what was Up,
and if his father asked whether there was anything left* be would
answer " Mo ; " — intending to bring them in again. This was what
is called — " nourishing the mouth and body/ 9 We may call Tetog-
taee's practice— "nourishing the wilL"
4. 'To serve one's parents as Tsfing-tsze served his, may be
accepted asJUial piety-
Chap. XX. Mencius said, 'It is not enough to remonstrate
with a sovereign on account of the mafremployment of ministers, nor
to blame errors of government. It is only the great man who can
rectify what is wrong in the sovereign's mind. Let the prince be
o«tthef*thsr*i
idifieutar. ChfiHslqootee
I one of the brothers Wang theao word* :—
4 To urn onefe parents m Taftng Shin did hia,
maybe celled the heigh* of filfel piety, and/at
Mendus only says thai it might be accepted as
•nek— pj*4f£s did he really think that there
m eomething euiw e roaato ry in Tseng's ser-
Tiaar Fearifcly. Manataa mar have been
lafBrriMtoTainradiaalaiittar of being d aam ad
a modeTof filial piety. See the Lt Chi, XXI
(££ ^), a io, where he aaja :-' What the
superior man ealla filial piety, is to anticipate
the wishes, and carry out the mind of hie
parents, always leading them on in what is
right and true. I am only one who nourishes
his parents. Hew can I be deemed filial V
SO. A tsuly amuT munaina will be sans n
sorioi
£<— mad <*a,-gf|, <to
hand.' flfl, ckim, in 4th ton ^and^jr
are to be taken as in the oujeotire governed by
£ft and |JjH,end yKj^asueed imperaonally.
|^-M^ 'with the sovereign.' OhaoOhl
introdnces fit before fjfl as well. He 1
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PT. I. CH. XXIV.]
THE WORKS OF MKNCHT8.
811
Z ± %
m g> rf^
*E £ £
i
benevolent! and all his ads will be benevolent. Let the prince be
righteous, and all his acts will be righteous. Let the prince be cor*
rect, and everything will be correct Once rectify the ruler, and
the kingdom will be firmly settled/
Chap. XXL Iff encius said, ' There are cases of praise which
could not be expected, and of reproach when the parties have been
seeking to beperfect.'
Chap. XXII. Mencius said, 'Men's being ready with their
tongues arises simply from their not having been reproved/
Chap. XXIII. Mencius said, ' The evil of men is that they
like to be teachers of othera'
Chap. XXIV. i. The disciple To-chftng went in the train of
Tsse-Ao to Chi
to interpret differently, from the translation,
m*kin*\(-s}\J^, 'little men') the sub-
jeet of Jfi J(j£)— 'little men tie not fit to
rcsnoantaate with their sovereign.' This is
plainly wrong, became we cannot cany it on
to. the next clause. >fe&- TC f '*° 00tM6 ^ f " M
The sentiment of the chapter is illustrated by
an incident related of Xencras by the philo-
sopher^tf (aborts, a 050) 3—'AsMenoius thrice
risKed Cb% without speaking to the king
about the errors of his gorernment. his dis-
ciples were surprised, but he simply said, I
%L Pbabbb abb bulks ana sot always ao-
ooanise 10 obsbbx. At . — in the sense of
£, « to calculate,' <to measure.' *or|gin
the sense here, j£| is often need In modern
language.
32. Tan a
in 4th tone, 'easy/ Oho Hst suppo ses that
this remark was spoken with some particular
reference. This would account tor the JSC ^ji,
•simply.' ^
3S. Ba aor mast nurses. Commentators
suppose that Mencius's lesson was that such
a liking indicated a self-eufBciency which put
an end to self-improvement.
84. How Mbbgiub asrao f ao YoKmlso ion
ASSOOXAXIBO WRH AB DBWOBTW PBBSOV, ABB
BSXBO mUOSS IB WATHBO OB mUBBfF. I . Yo-
ehang,~eee Bk. LPtE xvi a. Tsae-ao waa
the designation of Wang Hwan, mentioned in
Bk. IL Ft IL tL From that chapter we may
understand that Mencius would not be pleased
with one of his disciples sssociating with such
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812
THE WOBKB OF MENCIU8.
[BK. IT.
2. He came to see Mencius, who said to him, 'Are you also
come to see me ? ' Yo-chfing replied, l Master, why do you speak
such words ? ' ' How many days nave you been here t ' asked Men-
cius. 'I came yesterday/ 'Yesterday! Is it not with reason
then that I thus sneak 1 ' ' My lodging-house was not arranged/
• Have you heard that a scholars lodging-house must be arranged
before he visit his elder V
<l Yo-ch&ng said, ' I have done wrong/
Chap. XXV . Mencius, addressing the disciple Yo-ch&ng, said to
him, 'Your coming here in the train of Tsze-Ao was only because
of the food and the drink. I could not have thought that you,
having learned the doctrine of the ancients, would have acted with
a view to eating and drinking.'
J^V-iheTefb, -;££«. & The name
L at tlm beginning of thie paragraph,
being narrative, and introductory
merely. ^^,-^^,<aleo/uio^reeted
agsfast Tsm ao Chn Hat explains 4|p 5^ by
"iff R, which, in common parlance, maana
'the day before yesterday.' Bat I do not aee
that it should ha*e thai maaning hare. ^
properly means 'formerly,' and may extend
to the remotest antiquity. It is used also far
yesterday, the time aeparated from the present
by one rest — • A. as if the same sound of
thetwoohartcten(^^)det€«niiiedthe
meaning. J^ (in 3rd tone) 5|£ is used before
by Meneius of himself— Bk. EL Pt IL xL 4.
96. A run r nan amd moss nntnor anrmoor or
To-oxlne. £| j£ are both con t em p tuous
terms, -our application of 'the loaves and
<**' m&Lnm-mvxmm
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PT. I. OL XXVII.]
THE WORKS OF MENCIU&
818
Chap. XXVL i. Mencius said, ' There are three things which
are unfilial, and to have no posterity is the greatest of them.
a. 'Shun married without infornung his parents becaose <^ this, —
fat he should have no posterity. Superior men consider that his
doing so was the same as if he had informed them/
Chap. XXVII. i. Mencius said, 'The richest firuit of bene-
volence is this, — the service of one's parents. The ridiest fruit of
righteousness is this* — the obeying one's elder brothers.
a. * The richest fruit of wisdom is this, — the knowing those two
M. Shot's wEOLAtmaaMjJKT wat op oorauor-
flW MAMMUOE JVWBFim BY TXB MORVB. I. The
otlier two things which are unfilial aieyaeoord-
inf to Chao Ch% lint, by a flattering assent
to encourage parents in unrighteousness; end
secondly, not to succour their poverty end old
sm> hymisngiiigmosaVililssi floe. Tobewith-
o«*posterity is greater then those nraIta,beoanee
It leen oflsnee against the whole line of ances-
tors, end terminates the sacrifices to them.-—
In Pt. IT xxx, Menefas specifics five things
whieh were commonly deemed unfilial, end
net os» of thee* three it aniong them. Itieto
be nnderetood that here yfC iSfl ^ H u
apoken from the point of view of the superior
man, and, moreover, that the first paragraph
simply lays down the groond lor the vindica-
tion of Shun, a 4JL jj£ 4&, — 4&, in 4th
tone. £9 implies getting the parents' permis-
sion, as well as inJbrmine: them. Bat Shan's
parents were so evil, and hated him so much,
that they would have prevented his marriage
had they been told of &
37. Filial rarr abb finmiL obmojlsbu b a
i oaTiiTfow 10 bbsbvoudkb, Bi efrm oosxme,
tonzxTT,AjrDHUsia i*m£iesome-
1 opposed to j£, « what is solid to what
is empty, shadowy;' sometimes to 4£, 'what
is real to what is nominal ;* and sometimes to
jft, 'what is substantial to what is orna-
mental,' 'fruit to flower.* In the text it is
used in the last way, and I cannot express it
better than by the 'richest fruit.' fe-til*
emphatic;— 'the fruit of benevolence is the
*-* s V So in th e ether hv
theprinciples of those, the capabilities of them
in human nature, whieh may have endless
maniissteUons, but are chiefly and primarily
to be seen in the two virtues spoken ct— Whet
strikes us as strongs is the subject of music.
mu- dimoutty I 1 see sped -iHt? irirmmen
tstors. Theenthorefthe^gj:j^ M a |
jfll says, as tai.^' Benevolence, riajbtcousnooB,
propriety, and knowledge are the fcur virtues,
but this chapter p roce e ds to speak of music.
For the principles of music are really a branch
of propriety, and when the ordering and adorn-
ing which belong to that are perfect, then
harmony and pleasure spring up as a matter
of ooures. In this way we have propriety
Moreover,
the
ationed first, and then music.
the firmness of meini
their depth manifested in
ter had not spoken of
have aces
of benevolence, the
the clearness of knowiedgs,
, must afl 1
Iftkeehap-
The reader may try to conceive the <
ing of this writer, who also points out another
peculiarity in the chapter, which ,
overlooked. Instead of j^ -Rafter £$>J£
"*. 5j£, mat the end of the other clausal, we
mys he, 'most vividly how his admiration was
stirred. It is as if from every sentence there
floated up a Jfe jjfr upon the paper, so true is
ii that perJeet filial piety and fraternal duty
reachto^>irituUbeinga l andasedaliaMever
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314
THE WOBKS OF MENCIUS.
[be. it.
* 4 ^ ~£. Jt»
% f B H > i* * jt *. a
TitiJcf mm
m % m « £ 3 M»j , ,
things, and not departing from them. The richest fruit ofpropriety
is this, — the ordering and adorning thoee two things. The richest
fruit of music is this, — the rejoicing in those two thinga When they
are rejoiced in, they grow. Growing, how can they be repressed t
When they come to wis state that they cannot be repressed, then
unconsciously the feet begin to dance and the hands to move. 9
Chap. XaVIIL i. Hencius said, • Suppose the case of the
whole kingdom turning in neat delight to an individual to submit to
him. — To regard the whole kingdom thus turning to him in great
delight but as a bundle of grass ; — only Shun was capable of this.
He eoneidered that if one could not get the hearts of his parents
he could not be considered a man, and that if be could not get
to an entire accord with his parents, he could not be considered
a son.
the world, and that do wo know that in the
groat—t muste there is * harmony with hesTen
and earth.' a JnlientraiislatM^byetyfairt.
To have that meaning, it must have boon in the
grd tone, whioh H is not Tho fin* |jg is tf,
'music;' the other two are 0, 'to enjoy/
Jf\ 4^1 ia need absolutely, «'uneonmiously/
though wo might make &jfi pomonal also,—
«we do not know/ J(j£ £ £g <£>—'**•
feet's stamping it/ 80 the next elans*.
28. HemBmm r Aunm aw* MMMMniFimv miAL
1. Tho first ssntonos is to bo
generally, and not with referenee to Shan
simply. Itisineomplets. Tho oonolnsion would
bo something like— 'this would bo accounted
the gr e at e st happ in es i and giory/ ^^ is pro-
I>«iy < thomQstsMpUnVboiftUeomotiiiies t
as here, only smonymons with y. y^^j^t
^ ^,— all this is the reasoning of Sana's
mind. ^ftj^-Hho^^j^in
ohap,ia. >J\ j^/nottoobey/'nottoaeooTd
with, 9 bat Can Hal and others labour hard to
make it oat to mean,— 'to bring the parents to
aooord with what is right, so as to be able I
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ft. i. ca. xxvni.]
THE WOKKS OF MENCIUS.
315
a m m. t m g i #
2- 'By Sbun's completely fulfilling everything by which a
parent could be served, KA-aAu was brought to find delight in tchat
was good. When KA-sAu was brought to find that delight, the
whole kingdom was transformed. W hen KA-sAu was brought to
find that delight, all fathers and sons in the kingdom were established
in their mp&Uve duties. This is called great filial piety/
fmQj to aooord with them.' a, Shim's fetter
Is known br ti* nam of Kn-ata, hoi both the
I'bllnd/andhowassostylad.
it is laid, baoaaso af hk mental bHndnes* and
to all thatwasfood. WL in tho
of 'to b* pleased/ <Joyfel,' "
hat* with a moral applioatkm. «AJ1 fathers
and sons, fte.,'— Le. all sons wars made to see,
that, whatever mifht bo the oharaotafs of thair
parents, they had only to imitate Shun, and
frshers, even thongh they might bo like Sa-
to i
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816
THE WOBKS OF JOBNCIU8.
Ll LiU. PART IL
#^ lu.* ft 5 I>S
Ghaftjeb I. i. Mencius said, 'Shun was born in ChA-ffcng,
removed to FA-hmi, and died in Ming-t'iAo; — a man near the wild
tribes on the east
2. ' King Wftn was born in Ch&u by mount Chft, and died in
Pl-ying ; — a man near the wild tribes on the west
3« ' Those regions were distant from one another more than a
thousand It, and the age of the one mm was posterior to that of the
other more than a thousand years. But when they got their wish,
L T»» Ai ULMMMMW f 09 liOM IOT AmOTBO BY
rtAxm on tool z. 11m common Yiew derived
from the 'Historical Bsoords,' Book I, is, that
Shun was a native of Cht-ehia, corresponding
to the modsrnShsn4ua\ to which en the places
In the text are accordingly referred. Some,
howerer, and especially Ifting Ik»M (£>
-5p 0), of the Sang dynasty, And his birth-
place in Chl-nan in Shan-tang, and this would
•Mm to ho supported by Menefos in this passage.
Tlk««is<x^d«rabl«diSUra^withMiVt < iA<S
mweresdfotlM'HfcooriealRseords/tnstin
tho thirty-ninth year of his reign, Shun died,
while on a tour of inspection to 'the sooth,
in the wilderness of Wang-wl (>£ jg),
and was bnried on the Oblt-l (^ Jtt) hills
In Chiang-nan, which are in Ling-ling (St
Jfifiy ">• disenssions on the point are rery
£ |£, la to; ese also on the Shn^hing, Ft
II. Hodoubt, Mencius was not speaking with-
onftbook. Mf$Z\>U*nnj 9 t *n*a
of the east ern I, or bartjarianiy'bot the meanin g
oanonlybe what I hare gNen in the I
8o||||j> A. a.0U^theor|c^sse4
of the rionse ofChan, was in the prissnt depart-
Bsantof Fons^siang, in Shen^Mt Pl-yingis
to be distinguished from Ting which waste*
capital of ChTk, end with which the paraphrase
of Cheo Chi strangely contands it* CM Hsl
says it was near to nng(£)and Hie (fjfy
the ■uuutssiwoapitalsof sAgWn. Thai
was in Hft-hsien (9H 9*\ «d the
in Hsien-yang (
mm***-
rwas in the
of Hsien-ning {jjt jft) of the i
ment, and thereihe gsaye of king W% or the
place of H.UstUl pointed o«t ±ftjfaff
3f> th g,-<whcn they got their wishes
carried out in the Middle Kingdom/ Wa are
to nnderstsnd that their aim was to cany so*
their principles, not to got the throne. J*t
•hooJdbeoeiledsUUyortokenserhaae,ra£sr
than <asesL' Aiuyiently.tfaeeoTereigneVfavereel
as the token of iurestitqre, one half of a f
of wood or some pracions atone, reasn
other half in his own keeping. It was <
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PT. II. CH. II.]
THE WORKS OF MBNCTU8.
317
if &
m n w a
3S & fcWM
and carried their principles into practice throughout the Middle
Kingdom, it was like uniting the two halves of a seal.
4. ' When we examine those sages, both the earlier and the later,
their principles are found to be the same/
Chap. Ii. i. When Tsae-ch'an was chief minister of the State
of Chaag, he would convey people across the Chftn and Wei in his
own carriage.
2. Menaus said, 'It was kind, but showed that he did not
understand the practice of government.
3. 'When in the eleventh month of the year the foot-bridges
are completed, and the oamaro-bridges in the twelfth month, the
people wive not the trouble of wading.
4. € Let a governor conduct his rule on principles of equal justice,
nan province. 9k X£,— 'wea hearing the
government,' Le. m chief minister, ffr,
athtone. Ghm He* explaine \£ ;££ |£ J^
in end tone. He Me3]tende,howevw, probably
fran remembering a eonvermtion on Tcm-
eh*an between Oonfbeioft and Tem-yn, related
in the CMe*«, Bk. IV. ir, near the end, and to
which Menem* hat reference. The cage held
that Tme-eh'an was kind, hot only as a mother,
a line oT
and their baton
we* the tee* of
iofthocharactor(ffi\ the tally
, , , , tXpJtl;
4a he mmVmmod goniriny, and net of Shmn
of the
3ZJL^"
of the
,'theprin-
S. Goo© en 1 ■■■■■■! in nr boual
. coon, nor or acm or rxroum
1,
V. xt. Ike Chin and Wei were two river* of
ChMMboatd to hate their rtee in the Ma-ling
(J&jJDhlU*, and to meet at a oertain point,
ate wnmh the common etream memo to have
> of both the Modem. They are
I to the department of Ho-nan in Ho-
lering be* not teaching the people, and, in
ffloatration of hie view, eaye that Tme-eh'an,
carriage mwlrieh he rode mommy ever thorn
who worn wading through the water in the
winter/ a. The eahjeet here ie the action, not
the man, The practice of government ie to be
men not in mm of indiridnal kindnem and
emaUfkroor^b^intheadmiairtrmtionofJeet
and beneficent lawa, g. The eleventh and
twelfth montha here c orr cc pond to the ninth
and tenth of tin prmenl calendar, which followa
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818
THE W0BK8 OF MKNCIUS.
[K. IT.
m % % m £
ft % J$ 9.
S« m & & &>
SB #^
^•^ AA
itaZ MA
and, when he goes abroad, he may cause people to be removed out
of his path. Sot how can he convey eyeiybody acroes the riven t
5. 'It follows that if a governor will try to please everybody,
be will find the days not sufficient ./or his work*
Chap. IIL i. Mencins said to the long Hsttan of Ch% 4 When
the prince regards his ministers as his hands and feet, his ministers
regara their prince as their belly and heart ; when he regards them
as his don and horses, they regard him as any other man; when
be regards them as the ground or as grass, they regard him as
a robber and an enemy/
2. The kiflg said, • According to the roles of propriety, a min-
ister wears mourning when he has left the service of a prince.
How must a prince behave that his old ministers may thus go into
mourning 1 '
3. MenciuB replied, ' The admonitions of a minister having been
their bally and heart,'-:!* with
the HsU division of the year;-eee Analects,
XV. x. Kendo* refers to a rule Soot the repair
of the bridges, on the termination of ami-
<aohief minister.' J&naAtmW/L Bemoving
people from the way, when the prince went
forth, was likewise a role of the Ohin dynasty ;
and not only did It extend to the prinee, hot
to many omoars and women. See the Ohatt-U,
PtLta^ 5- 'The daya not stnttdent/--
Le. he wffl not have time for all he has to do.
I. What minng soTaanem erv to mm
ejiaawaaa will n wviw 10 urn ita oon-
namroinDiae BXKATioua. 1. 'As his hands and
foei,'— i.e. with kindness and attention. 'As
and honour. .'As hie doss and horses/--
without respect, hot feeding them, 'is any
other nisV~tttsra]ly,'as a man of the king-
dom,' te. wtthont any distinction or reieronm.
< AsaTonndoraa«aa%*-^e.tramplingonthanv
cutting them oat a. The Lt here referred to
is mentioned in the 'Ritual Usages ;'— ess Bk.
JH(#Z1 + H}*S** Th^pMssnB,
however, is o b se nt e, jB^jBv— 'forauold
prince/ Leu a prinee whose service he has ]
The king fella bank on this rule, thinking 1
9. ^j^— 'fat and;
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*T. n. CH. III.]
THE W0BKS OF MKKCIU8.
319
-fig?!; US
BBJPfg
followed, and his advice listened to, so that blessings have descended
on the people, if for some cause he leaves Ae country, theprinee
sends an esoort to conduct him beyond the boundaries. He also
anticipates vithr6<xmmmid<Uow^fnation3 his arrival in the country
to which he is proceeding. When he has been gone three years
and does not return, only then at length does he take back his fields
and residence. This treatment is what is called a "thrice-repeated
display of consideration." When a prince acts thus, mourning will
be worn on leaving his service.
4. ' Now-a-days, the remonstrances of a minister are not followed,
and his advice is not listened to, so that no blessings descend on
the people. When for any cause he leaves the country, the prince
trie* to seise him and hold him a prisoner. He also pushes him to
extremity in the country to which he has gone, and on the v«jr
day of his departure, takes back his fields and residence. This
treatment shows him to be what we call " a robber and an enemy/ 9
What mourning can be worn for a robber and an enemy! '
-£l$:|t#f f±mt»tU«ip. eheraeter in this hbn before. The 'tfariee.
to the eeoort as a p ro te ction from danfar;
eeoondly. to the antfalpa t o t y ieoomm o ndtt i on a ;
and thirdly, to the long-eoatinoed emohnnonta,
in expectation of the miniater*! return. 4. Hate
and abore, ^ jjjfc ie not to be taken aa^J
^r; in Bk. m. Pt L ii. 1. We muat under-
Jg£, 'mention* and oonunenda hit worth,
[lilnitobereeahredandnaed.' QJ,—
1. W# need for an in*
WehaTe not had the
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320
THE WORKS OF MKN01U8.
[BK.iv.
5f0
7;^r+, # fc 15 ±
Chap. IV. liencius said, /When scholars are put to death
without any crime, the great officers may leave the country. When
the people are slaughtered without any crime, the scholars may
remove.
Okap. V. Mencius said, 'If the sovereign be benevolent, all
will be benevolent. If the sovereign be righteous, all will be
righteous.'
Chap. VL Mencius said, 'Acts of propriety which are not natty
proper, and acts of righteousness which are not rtaUy righteous, the
great man does not do/
Chap. VII. Mencius said, ' Those who keep the Mean, train
up those who do not* and those who have abilities, train up thope
wno have not, and hence men rejoice in having fathers and elder
brothers who are possessed of virtue and talent If they who keep
stand 'wishm to,* or 'tries to,' befom^^
;g% for if the minister were really imprisoned,
he eonld not go to another kingdom.
4. Pnonrr Aono* is ssobssabt as tsm mew
|7 j£j[,<may,'-itistiineto. If the
natty be not taken, while the injustice of
ruler ia exercised on those below them, it
will soon eome to themeeHes, snd H will be
too late to eseape. The Q ill oonclDda * **•
paraphrase tins >--' We mar see how the ruler
ahonld prise Yirtae, and be alowtopnnish ; and
how he ahonld be eantioos in exeontion of the
laws, ever trying to raetise beneimknee. If
he ean indeed embody the mind of God, who
lores all Bring things, and make the compas-
sion of the aneient sages his rule, then both
» and people wOl be grateral to him as to
Heaven, and long repose and protracted good
order will be the reenlt'
6. Tn mxusjrasj -or m xuimVs nAxns.
See Ft. L zz, where the same words are found,
bv* their application Is to stimulate ministen
to do theii 'doty in adTieing, or remonstrating
with, their i
«. Thb
themssrree contradictory, most be taken with
BespeeV «* * ■***, 'belonen
to pr opriety , bnt it may be oarried so mr as to
degenerate into flattery/ fee. 6c
7. Wmat vunmAMm mm vnon, asn vovn
BSKDMBID BT, THE TmTOOUS AMD TA1MBTKD TO
*f.ih'?f"4h
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rr. n. cm. xl]
THE W0BK8 07 MKN01UB.
ftSi
a.
E I. 4.
the Mean spurn those who do not, and they who have abilities spurn
those who nave not, then the space between them — those so gifted
and the unsifted — will not admit an inch/
Chap. ViII. Mencins said, 'Men most be decided on what
tbejr will hot do, and then they are able to act with vigour in wfud
they ougkt to do. 9
Chap. IX. Menctus said, 'What future misery have ther and
ought they to endure, who talk of what is not good in others r
Chap. jL Menoius said, ' Chung-nt did not do extraordinary
things.*
Chap. XL Mencius said, 'The great man does not think before-
-'gifon the Mee< 'giro* abilities/ df f — mwiLwaamqammmL l%e£heie»fel]oweiby
the Mm% the righto ordered eonrse of ©on- ^^jftereatmadimenHy. fill Tie! mini nam
dm*. Bothitand^mnm be taken here in SiiLrkwMm^wtthtoi^p?^!!^!^^
*Jfe-t.«.nLf U Laa. ^»£or^n£
I have exnremed In the tranalatlon.
10. TuAxOoKWVcnmmMnTBmwEAM. Q )£
5jg-, — i. a. <eioMriv« things' but <extrsordln*
ary* rather approaches the mining, It may
strike the etodant thai the meaning is— <Con«
foetiM'iinMtion(-ilowiM«toa«t)wM«i<Mh
■Its,' but In that mm we should bare had ^|,
and not 5Qf, as tha and. .We may eompare
with the eentiment the Doctrine of the Mean,
jd,xili; Analeots, TO. xz, at at
U. Wkat is mmw is n Mmn rramf
ot no «iiAr no. Compare I nsi s t, IV. x.
Jfi ^—'does not ma*,' he is beyond the
habit of earing «» that til&J^lfe-
duty, the one olaai bring themeatroa to the
level of the other. V embraees both the fff
and the ^* shore. ^^,-toetha Doctrine
of the Mean, br. J% TJV-«with an inch/
Le.be
8. Ouun
with an inch.
literally,'
hare the net-do, and after*
wardatheyoanhaTethedo/ ^jJL implies
vigour in the action. OhAo ChTi commentary
let— 'If a man will not conAemend to take in
any inegalar way. he will be found able to
yield a thonaind chariots.'
0. 9?il emaxme is sun vo
T0L.IL
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822
THE WORKS OF MXETGIUS.
[ML IT,
£3 T" Is 4 A A ^»
hand of his words that they may be sincere, nor of his actions that
they may be resolute ;— he simply speaks and does what is right. 9
Chap. XIL Mencius said, * The great man is he who does not
lose his child's-heart'
Chap. YTTT. Mencros said, c The nourishment of parents wkem
living is not sufficient to be accounted the great thing. It is only
in the performing their obsequies when dead that we have whit
can be considered the great thing.'
Chap. XIV. Mencius said, 'The superior man makes his
advances in what \e is learning with deep earnestness and by the
proper course, wishing to get hold of it as in himself. Having got
♦only thai m which righteousness is;' that only
In fact he can hardly be said
bUi -_ _. __
to be towemrf about this. It is natural to him
to pursue the right.
It. A MAM B OJUUV BS0AUBB HI IS CHtLDUXM.
Chao 0h*l makes 'the great man' to be 'a
aorexeign/ and ^ ^ ^p, 'his children,'
Le, hJs people, and the sentiment is that the
tens sovereign is he who does not lose his
people's hearts. I mention this interpretation,
as snowing how learned men have varied and
nay varyin fixing the meaning of these hooka.
It 1a sufficiently absurd, and haa been entirely
displaced by the interpretation which ie given
tn the version. Tne sentiment may suggest the
Saviour's words,— 'Except ye be converted, and
beoomeaa little children, ye shall not enter into
Hie kingdom of heaven.' Bat Christ speaks of
the child's-heart as a thing to be regained ;
Mendus speaks of it as a thing not to be lost
With Christ, to become as children is to display
oertata characteristics of children. With Men-
dus, ' the chUd's-heart ' is the ideal moral con-
dition of humanity. Chu Hat says : — 'The mind
of the great man comprehends all changes of
phenomena, and the mind of the child is
nothing but a pure simplicity, free from all
hypocrisy. Yet the great man lathe great man,
Just as he la not led astray by external things,
but keeps his original simplicity and
from hypocrisy. Carrying this out, he be-
comes omniscient and omnipotent, great in the
highest degree.' We need not suppose thai
Mencius would himself have expanded his
thought in this way.
13. Fuaal ran saw a thm onsnojoias or
FABXXTS. ^^^-^J^lft^l
/fc ;> A,— 'the character jg- refers to the
ways by which the living may be nourished ,*
It belongs to the phrase ££ A, and not to
^ alone. ^-^-<tobeeonaidered,'<to
constitute.' *j£ Jg,— literally, 'to aooom-
pany the dead,' but denoting all the last duties
to them. It -|J| ££, Analects, L ix. The
sentiment needs a good deal of explaining and
guarding. The obsequies are done, it in said,
once for all. If done wrongs the mult cannot
be remedied. Probably the remark had a
peculiar reference. 3he fj jg| supposes it was
spoken against the Mohist practice of burying
parents with a spare simplicity ;— see III.
Kl.v.
14. Tux talus or LSABxrae thoroughly r*>
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FT. If. CH. XVI.]
THE WOBKS OF MJSNOIUB.
hold of it in himsel£ he abides in it calmly and firmly. Abiding in
it calmly and firmly, he reposes a deep reliance on it Beposing
a deep reliance on it, he seizes it on the left and right, meeting
everywhere with it as a fountain /no** which things flow. It is an
tin* account that the superior man wishes to get hold of what he
is learning as in himself'
Chap. XV. Mencius said, « In learning extensively and discussing
minutely what is learned, the object of Ae superior man is that he
may be able to go back and set forth in brief what is essential.'
Chap. XVL Mendus said, 'Never has he who would by hi*
excellence subdue men been able to subdue them. Let a j>rt*«* seek
by his excellence to nourish men, and he will be able to subdue the
whole kingdom. It is impossible that any one should become ruler of
the people to whom they nave not yielded the subjection of the heart 9
md **, 4th ton*,<toaiTii**i;' ;£ most
seder to the j£, or principles of the subject
whfctfc being leernt J^& hi understood
of the stop s re o nrs s orordsr, thowooosslvs otopo
«*+-#**# &e#
sboitl^lBtytott^ohoBO»|--- < M»ofllfsottiwc/
to. Ids totting holdofthe snhjest to that his
of it beessmss o Und of intuition.
'to rely on.' The subject to appro*
prfnoiploi k capable of indefinite
*He seises it on tho right and
fc/— *.e. ho no longer noodo his oorly ol
to apprehend a Itimderlioeniimberleeephe-
,in ofl whloh ho atones detects ft, jost
r the earth hi fond omfly and
, on digging tho oorteo.— Ono may
bmm scores of pages in tho Chinese oonunonto-
ton, and jot not got a dear idea in hio own
mipdoftbetea<>hiDgoflCflnciiwint,hia<JyipUr.
Ghio Chi gives j£ a mora substantive moan-
ingthanfatho translation; thosa—'Tho reason
why thosqpcrior man porsnos with oarnoatnoaa
to arrive at tho depth and mystery of jM^ is
fromawichtogetb^fbrhiinsclfofitisoaree
and root^ aa aomothing belonging to his <
' Most ormos unoarstend tho i
otndiod to bo man's own self; not things <
ternaltohim. Wo most leave tho subject
its own mist
16. dm Hal says, apparently with
that this is a continuation of tho last chapter;
showing that the object of tho enperkr
" * stodteswfaioh ho
in the extensive i
not vain-glory, bat to get to the i
esse n ce of things, Jffk eon veys the two ideas}
of oondenaatlon and inyortanee,
10. The object of this chapter, say com-
mentators, ia to stimulate rolers to do good la
sincerity, with a view, that is, to the good of
Y 2
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894
THB WORKS OF MJANGIUS.
[B&nr.
Chap. XVII. Iteneius said, * Words which are not true are
inauspicious, and the words which are most truly obnoxious to the
name of inauspicious, are those which throw into the shade men of
talents and virtue^ # .
Chap XVIIL i. The disciple Hstt said, 'Chung-nl often
praised Crater, saying, "0 water! water!" What did he find in
water to prauet
2. Mencius replied, 'There is a spring of water; how it gushes
out! It rests not day nor night. It fills up every hole, and then
advanoes,flowiMontothefourseaa Such is water having a spring 1
It was this which he found in it to praise*.
others. leonisi^itistomeTeryoiiiamatloal.
Paul's sentiment,-- 'Sosresly for a *****•«*
T Pf wni one die, yet peradTcnture for a food
w ™ oomo would oton dare to die/— ooours to
the mind on reading it, but this is clashed with
l^ttabrfiigindrt^onthat^l^JgJl^hM
mo reference to the nourishing men's bodies,
hot it the bringing them to the nourisher's
own moral excellence. Ohio Chi takes the
first £ as meaning j£ ^J, 'majesty and
strength.' But this is inadmissible. The
point of the chapter is evidently to be found
in the eontrast of J£ and 3j£
17. The translation takes $$ |f as an
adjective qualifying "&jf f and there is a play
on the term in the use of Iff in the two parts.
CM Hat mentions another Tiew making iBfe
H an adverb joined to ^ jf£, 'there are
no words really inauspicious;' Le. generally
•peaking, 'only those are obnoxious to be
regarded as really inauspicious whleh throw
into,' &e. He mys he is unable to deeida
between the two interpretations, and thinks
the text may be mutilated, jgfr has reference
to *§|f, and not to ^, to 'word*/ not to
ia How Hxsoitm nfLAms Ousrumus' s
pmaflB or warn. x. 15?,— read dbf, the and
tone, 'often.' ;||| (in the sense of <to praise")
^ ;JC>~ }$ marking the objective ease,
or "found something to praise in water.
See Analects, IX. xvi, though we have not
there the exact words of this p a ssage.
a. ;($-&> 'a pit,' La. every Jiollow in its
course, fe £ JJfc Hf' '* «■* t* ***
seising of this.' One oommentator brine* out
tte A Z *«**•*-# & £ tt
are Umm. of CMtt, oomaponding to the pmaot
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pt. n, CH. XIX.]
THB WORKS OF MENCITJ&
825
* ass *si&is
audi
,. ' But suppose that the water has do spring. — In the seventh
eighth months when the rain fells abundantly, the channels ip
the fields are all filled, but their being dried up again may be
expected in a short time. So a superior man is ashamed of a
reputation beyond his merits/
Chap. XIX. i. Mencius said, « That whereby man differs from
the lower animals is but small The mass of people oast it away,
while superior men preserve it.
2. ' Shun dearly understood the multitude of things, and closely
observed the relations of humanity. He walked along the path of
benevolence and righteousness ; ne did not need to pursue bene-
volence and righteousness. 9
teens not much, It io simply tt»
between the knowledge of righteous-
ness, and the want of that knowledge/ Tide
is eo ftur correct, but the difference whieh It
indicate* oennot be said to be 'not met.'—
But it io not the object of Menoioe to indieate
the character of that whieh differences men
and animal* and not im amount t £1^-
is something minute. One commentator refers
ns to the expression in the Shfhohing,— K
&*&*&***-*•+?
forming a key to the passage. In that, ^j^
is the mind prone to err, in distinction from the
j£ *&\ '*• mind ^ reason,' which ftissal*
feminute. a. Shan pioeei ring end cultivating
this distinctive endowment was led to the
tthftiTH't+r and achievements whkh are here
briefly described. The phrase J&fo tt M
«|f? -&, 'covers a wide extent of m e anin g,
embracing all matters and things in heaven
and earth.' The Q j£| refers to it all me
third and sixth, jfi 4fc« the rains are ool-
looted.' jtt J$fr wereehannels belonging to
the irrigation of the lands divided on the sine
squares system, "pf jj£ ffijf ^f»— *• "W*
translate as-' one may stand and wait tin
they are dry/bnt jfc » often need- 'quickly/
f,ee in the Great Learning, Common*
9M-
19. Wrxusby saab* ass msttsoi
i mrwo mj y—TUJQwnLMzna> « Onus, z. Itistobo
wished that Menoioe had said distinctly what
the small (MJL the xsttone, jffc) point die
tingnishing men from birds and beasts was.
According to GhuHsl,mcn and creatures have
the ^| (intellectual and moral principle) of
Heaven and larth to form their nanes, and
*he£( (matter) of Heaven and Berth to form
their **Ke* only men's $3 is more correct than
the* of beasts, so that they are able to fill up
theoaneeity of their nature This denies any
tosantiel difference between men and animals,
and what difference it allows is corporeal or
material. Chao Ohl mys »-£| fa $£ ££
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826
THE WORKS OF MBNCTOS.
ft
# *T ^ ft m 3fr tt # * ft
R » W» 1^ "'«■ Z. "Hi
#M*£„Jl ft K $>#
i^KS
II E9 jaw* jl m.
Chap. XX. 1. Menoius said, 'Ytl hated the pleasant wine, and
loved good words.
2. 'T'fing held fast the Mean, and employed men of talents and
virtue without regard to where they came from.
3. ' King Wftn looked on the people as he would on a man who
was wounded, and he looked towards the right path as if he oould
not see it.
4. « Xing WA did not slight the near! and did not forget the
distant
5. ' The duke of Ohftu desired to unite in himself the virtu* of
those kings, those founders of the three dynasties, that he might dis-
play in his practice the four things which they did. If he saw any-
thing in them not suited to his time, he looked up and thought about
it, from daytime into the night, and when he was fortunate enough
to master the difficulty, he sat waiting for the morning. 9
coTernmentel aehtoYoments of Shun related oosaposs lonitii t a tam jjj| ie to be i
^iSfflL^wiu^^™?^ m *tt> *** ^* ••cording to At Hot,
Tlxo, Win, Wd, am* CuXu-uuffo. i. In the
ChanKwoW»(J$g| |||),wliich fills up
in a measure the space between the period of
the Ch*un Chin end the Hen dynasty, Part VI,
Aitiele xx, we read that anciently a daughter of
theTI (raobebly Yao orShnn) eineed t«ttoinalte
wine (f spirits), and presented it to To, who
drank eotne of it, and pronoonoed it to be pleas-
ant Then, however, he frowned on 1-tt, and
forbade the nee of the p l e as ant liquor, saying,
4 In future ages, rulers will through this liquor
ruin their States.' Tit's lore of good words is
commemorated in the Shft-ehing, IL ii. ex.
a. 4ft Hkf may be understood with reference
to oless or place ;— oompare the Shu-ehing, IV.
ii. 5, 8. 3. 'As he would on one who was
ie. he regarded the people with
it wae anciently Interchanged. See the Shu-
ching, Y. rri xx, xs, for illustrations of Win's
care of the people, and the 8hu-ohln& HX i.
Ode VI,. for illustration of the other character-
istie. 4. j& **& k$kk (as fffc,), and defined
by Ohio Gh't as mooring %jfi f «to slight'
The adJectiTes are to be understood both of
persons and things. 5. ^j[£ 3£,— Lo. Ytt,
Tang, and the kings Win and Wu, who are
often classed together as* the one founder of
the Chan dynasty. 'The four things 'are what
hare been stated in the preceding paragraphs.
A has A. for its antecedent ffi <fc—
^apprehended it,' undexstood the mattertn its
principles, ee ee to be able to bring into his
own practice the spirit of those ancient 1
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PT. II. CH. XXII.]
THE WORKS OF MENCIUS.
827
ift H &>te
* X 3*. 1: t> T 4*
£ 1 8 8 =£■£ * * a°
Ik 5 ^ T H? # 3* &
Chap. XXL i. Menoius said, 'The traces of sovereign rule were
extinguished, and the royal odes ceased to be made. When those
odes ceased to be made, tnen the Ch'un Ch'iA was produoecL
a. 'The Shfing of Tsin, the TAo-wA of Ch'A, and the Oh'iin Oh'iA
of LA were books of the same character.
3. ' The subject of the Ch'un CtfiA was the aflairs of Hwan of
Oh c i and Wftn of Tsin, and its style was the historical Confucius
said, " Its righteous decisions I ventured to make." '
Chap. XaIL i. Mencius said, 'The influence of a sovereign
sage terminates in the fifth generation. The influence of a mere
sage does the same.
SI. Thssaxbsubjict;— hbombahd or 0<w-
FvcnJB. z. The extinction of the true royal
rule of Chan dates from the transference of
the capital from Fing and Hao to Lo by the
sersieign Ping, *>o. 769. From that time, the
s or aroig nsofChau had the name without the
rale. By the Jj£ is intended, not the Book
of Foems, bat the Ya (^$) portion of them,
deseriptr?e of the royal rule of Chan, and to
be need on great ooosjrfons. "I*J* does not mean
that the Ya were lost, but that no additiona
were made to them, and they degenerated into
mere records of the past, and were no longer
descriptions of the p rese nt . Confucius edited
the annals of Ln to supply the plaos of the YA.
See Bk. IIL Ft IL ix. 8. a. Each State had
its annals. Those of Tarn were compiled under
the name of Sassy (4th tone), 'The Carriage;'
those of Ch*n under that of Sue-erf, which is
explained as the name of a ferocious animal,
and mora anciently aa the denomination of a
rile and lawless man. The annals of La had
of ' Spring; and Autumn,' two seasons
for the whole. 3. t£ refers only to the annals
of La. They did nol contain only the aflairs
of Hwan and Win, but these occupied an early
and prominent place in them. jHt, 000 Bk.
IL Pt. L a eo. Jjl makes the expression
still more humble, aa if Coufaeius had 'taken 1
the judgments from the historians, and not
22. TkasajmsuiraoT^ii&usfmaxBDXHMEX-
onjsnracr. >* Hers^^-fg f£>^
j£f zj£, 'the sage and worthy, who has posi-
tion,' Le. who occupies the throne, and >|> A,
-II HM ft # <ihe "•• •■* wortt,3r >
who has no position. 9 We might suppose that
the influence of the former would be more
permanent, but Mencius is pleased to say their
influence lasts the same time. jB is to be
taken aa-' influence,' it being understood to
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828
THE WORKS OF MENCIUB.
[BK.IT.
-J1.7 #£«*?* f
2. 'Although I could not be a disciple of Confucius himself,
I have endeavoured to cultivate my virtue by means of others
WmO Were*
OqAP. XXTTT. Mencius said, 'When it appears proper .to take
a thing, and afterward* not proper, to take it-is contrary to moder-
ation. When it appears proper to give a thing and afterward*
not proper, to give it is contrary to kindness. When it appears
proper to skcrifiSe one's life, and afterwards not proper, to «2rifioe
it is contrary to bravery/
Chap. XjQV. i. Fang M&ng learned archery of 1 When he
had acquired completely all the science of t, he thought that in all
the kingdom only t was superior to himself, and so he slew him.
Mencius said, 'In this case 1 also was to blame. Kung-ming I
indeed said, "It would appear as if he were not to be blamed," but
we must supplement them by introducing
'afterward*.'
S4. Tbm ncraourap or smra oabetul or
whom wi mamm rararDs. The sentiment k
good, bat Mencius oould sorely hare found
better illustrations of it than the ssoond one
which he eelected. i. Oft, see Analects, XIV.
xhr. j^(Pang, as formed with $, not £)
3£is said both by Ghao Chi and Chu Bel to
refer to 1's eerrante(^ £ft\ but one man le
eridently denoted by the name. 1's servants
did indeed make themselves parties to his
murder, but Pang Hang is the same, I suppose,
with Han Ten, the principal in it ^j* ^J? ,—
see Bk. IL Pt^II. ii. 4, and Analects, VrXxriiL
0^^ : ^^/mying,(msaninftosay) >
bcof sbsnesWal character, a. Prom the death
of Oonfaefos to the birth ofXeneius there would
be nearly a hundred years, so that, though
Menefaeeould not learn his doctrines from the
sags himself, he did so from his grandson Terp-
en* or some of his disciples, ffl-tttinlast
chapter. j|(-3£ taken aetiTely. fj^-
Ifrkt *oe ^^ referring toTexe-sze and his
sehooL This and the three preceding chapters
should be considered as one, whoss purpose is
much the same as Bk. HI. Pt. II. ix. snowing us
that Me nc i u s considered himself the suooessor
of Oonlucius in the line of sages.
38. FmsT junanams in sot always oobbbot.
Imruxsns must as weiorsd nr the balakgb or
mUSOS, ASP WHAT SaASOH DIOTATBS XUBT SB IOL*
inwm. Such ii the meaning of this chapter,
in translating the sspsrsts clauses of which,
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ft. ii« ch. xxnr.]
THX W0BKS OF MBKGIUS.
839
"f &> & &,$?> £■ £» 0, _ „ .
he thereby only meant that his blame was slight. How can he be
held without any blame 1 '
2. • Thepeople of Gh&ng sent Tsze-cho Ttt to make a stealthy
Wei, which sent Ytt-f M ~ A " ~
M my bow. J
a dead man!" 2t the same time he asked his driver," Who is it that
attack on Wei, which sent Ytt-kung Sze to pursue him. Tsse-cho
Ytt said, " To-day I feel unwell, so uat I cannot hold my bow. lam
is pursuing me!" The driver said, " It is Ytt-kung S»," on which he
exclaimed, " I shall live." The driver said, " Ytt-kung Sze is the best
archer of Wei what do you mean by saying ' I shall live ! ' " YU
upright oiW' When Ytt-kung I
came up, he said, " Master, why are you not holding your bow 1 '
It w**tlighier than. ..limply.' &j£,'fc>
, ifctaek etoalthir/.' An incursion made with
music, and the pomp of war, is called 4jfc and
one without these, <j£. The ^ in the
are mere i
tnereyoeal particles. ^>— readfe. The
nsme is eisswheie found jj}*^f&. Inthe
jh A' t under the fourteenth jeer of duke
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880
THE WORKS OF HENG1UB.
[»K. IT.
A. A
mat-* "**■
who again learned it from you. I oannot bear to injure you
your own science. The business of to-day, however, is the prince's
business, which I dare not neglect" He then took his arrows,
knocked off their steel points against the carriage-wheel, discharged
four of them, and returned/
Chap. XXV. i. Mendus said, 'If the lady Hst had been
covered with a filthy headrdren, all people would have stopped their
noses inpassing her. ;
2. € Though a man may be wicked, yet if he adjust his thoughts,
fast, and bathe, he may sacrifice to God. 1
MMlikft-
inwhkh
Wk, WO h*YJ
noHtotkiaoootmntof
arohoraofWoi. lilt hardly poaaiblo, howorar,
to auppoao that tho two aaaannia art of the
|£, 4th tana, 'a taamof ftmr
aaad iaf a act of four aviowa*
3ft. Ir ai our moeal nivrr out ■ hhjlt
lady/ waa a poor girl ofYaah,
ma^>-
bythokingof Yoahtohia
tho
Ua* of Wn. who boeaauo dorotodhr a*
tohor, and noglootod an the dntieo of hla
fcnrammatit. S
Gonfadna. Tho oonjnon aooonni la
waa oallod'Thowot am lady/ booaaae aha Itfod
on tho
ofai
wo may roaalTo tho worka of 4j£ ^f*,
aa having really n roo aa do d mat thai
and atatoaman, tnara had boon a ool
b a anty namod Hat-taat, two "
ba*rothaonoofYftoh. In
U
^MtlhaTotoUowodOhaoOhX a.
both by Chao Ohl and Gh* Hat fc tab
thoaonaeof «nafr 'inop|K»dttonfethobaa»ta
oftholadyHat I oannot but think - ~
lodlt
► OhX a. 9L
[atfatakanb
in tho aanaa of wiotad,'
Maotyootwaatoonooaratoinanto
andwoU-doinf. TgL— raadabaX
VII. xii, « aL «yiho Uwa of China, it waa)
>mpatant lor tha aovaraajp only to aaariSoo
> God. Tho lanfoaga of Monoiaa, in oaav
nozion with thk fact, *ary aftrikinglT ahowo tho
virtao ho atUahad to ponitant pnrliaattan,
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PT. II. CH. XXYL]
THE W0BK8 OF MENOIUB,
881
~& & * n & g ffl 4.
I) #n ft &>&,*„&
^ ^ ^ fjj #n mm a,
JB ^C 3ft ft ^ #>#$ ^»T
^*g #f ^ & #,# m
Chap. XXVI. i. Menoins mid, 'All who speak about the
natures of things, have in fact only their phenomena to reamm from,
and the value of a phenomenon is in its being natural.
2. 'What I dislike in your wise men k their boring out their
eomokmom. If those wise men would only act as YtL did when he
oonveyed away the waters, there would be nothing to dislike in
their wisdom* The manner in which Ytt conveyed away the waten
was by doing what gave him no trouble. If your wise men would
also do that which gave them no trouble, their knowledge would
also be neat.
3. ' There is heaven so high ; there are the stars so distant. If
BD CMMMW%Sf» WtUtfl 09 HOMUU. MsnofQS
hero points oat ooaootlythoaath to knotrlodao,
Iho rale whkh ho lays down is avito In bar-
nmy with thai of Baoon. Bktoho i oyet t ed
that UChin^motoporiM^ihiii in any other
port of too world, b has been dfaroaai
!• 4£; fa hove to bo taken quite §ene»
Mfcninds&nltwtth Koel te translating it
by r $ nm ooa o w , whioh appear* to bo qntte oor»
^^glkawkU »o«hi»g .Mid b. » fc-to ^ tthttliy j4^3L3T«r M A
which woro rife i» bis tim* but ifao loteoneas •*«■«•« *•£• ««■** ftoooologr abovt
to Wo labous with ibo water*, and to the hfa labours, jg ;fc booanM»Boioappio-
fltaiiMofaatroiionoia.aliowth^ p riatefrio|*ea«tslhonw>oWofl*
astdfstettootgonoralittgnMieatioB. |Kr-our tbo waters, aeoording to their i *
* phenomenon/ tho nature in lie development, by a system of taoe. 5.
Iho oh e r aosa T fa ofte n good aseynonymooawith aeeording to am darn eohelan, votes to tho
^,'tete/ |||fattorotban»siaplooon- wintortol^ic^frow thos^daJ^of wbioh,H
Junction, and is to bo taken in oloee
wish tho flSHj <**• <** ^p^-^m
;fl-Jg, 'following o-fly,
o. jg jg> fa too ifos idb e
men.' £tt,HhairoUeellin*'er
Lo. tnafrfctmng things, instead of «■
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382
THE WORKS OF MENCIUS.
[bk.it.
B
t
mm «*»*f»»Ltfc
we have investigated their phenomena, we may, while sitting in
ourjlaee$ f go back to the solstice of a thousand years ago*
Chap. XaVIL i. The officer Kung-hang having on hand the
funeral of one of his sons, the Master of the Bight went to condole
with him. When this noble entered the door, some called him to them
and spoke with him, and some went to his place and spoke with him.
2. Mencius did not speak with him, so that he was displeased,
and said, ' All the gentlemen have spoken with me. There is only
Mencius who does not speak to me, thereby slighting me/
3. Mencius having heard of this remark, said, ' According to the
prescribed roles, in the court, individuals may not change their places
to speak with one another, nor may they pass from tneir ranks to
it as meaning, y^^jy. ^ ^|, <fead the
Amend duty thai devolves on a ton,' ie. was
occupied with the funeral of one of hie parent*,
and nearly all commentators hare since followed
that view. The author of the [ft} ££ Jg
ffe ffct «* **> allows dearly howererTthat H
is incorrect, and that the true interpretattoa la
the mora natural one siren in the translation
Ike Master of the Bight here was Wang Hwan
(ate Bk. XL Pt. IL tT), styled Tsas-eo. lithe
royal court there were the high noises, called
^ $fi and ^ gjjj, 'Grand Master' and
'Junior Master/ In the courts of the prince*,
the corresponding nobles were called jtp $j||
and;£jgj|j, 'Master of the Left' and 'Master of
is supposed, the first calculation of time began;
-»*»«: »#*•--»•*
culate up to and get it/ Ohio Oh% however,
makes the meaning to be simply j— 1 We may
sit and determine on what day the solstice
occurred a thousand years ago.' See the DO
^£ Jg g£ |^ where this view is apfrcreZ
37. How Msjicros would nor ntrrass onorns
nr PATiBo ooubtto ▲ fatoubiis. x. Xnng-hang
(and tone, 'a rank,' 'a row;' various accounts
are given of the way in which the term massed
along: with jFK into a double surname) was an
officer of Ch% who *had the funeral of a son.'
Neither Chao Chi nor Chu Hat offers any
remark on the phrase, but some scholars of the
Sung dynasty, subssquent to Chu HsI, explained
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ft. II. CK. xxvm.} IHX W0KK8 OF MBNCIU8.
338
. M . . $ #Jl JS fl Iter
KMTAmmf urn®
bow to one another. I was wishing to observe this rule, and Tsze-Ao
understands i t that I was slighting hijn : — is not this strange! 9
Chap. XXVliL i. Mendus said, * That whereby the superior
man is distinguished from other men is what he preserves in his
heart , — namely, benevolence and propriety.
2. ' The benevolent man loves others. The man of propriety
shows respect to others.
3. 'He who loves others is constantly loved by them. He who
respects others is constantly respected by them.
4. ' Here is a man, who treats me in a perverse and unreasonable
manner. The superior man in such a case will turn round upon
himself—" I must have been wanting in benevolence ; I must have
been wanting in propriety ; — how should this have happened to me % "
5. * He examines himself, and is specially benevolent. He turns
the Bight,' £§!?- «iinAnaleett,Vn.SQLft.
It is to be understood that all the eondolera
seeds their visit by the prince's order, and were
eot w eo i ie n Uy to observe the court rules. This
ie the explanation of Menctns's oonduct. 3. jjfi
relets to the established usages of the court ;
see the Chan It, Bk. m. y. 6$-*]; Bk. IV. ir.
3-14 ; etaL fg 9 •steps,* or 'stairs/ hut here
for the ranks of the officers arranged with
reference to the steps leading up to the hall.
18. How m sumo* iuit m nsrase wrkd
ST THS ODIOTTASlOa OF W»AX. TTflSTJJirCS, asp
IS TLAXJMD VHSBSBY BKIOICD HOE BBAOH OF OALA-
nrrr. x. JpL /Q must not be understood—
1 he preserres his heart' The first definition of
A in K*ang-hsfs dictionary is ^, ' to be in/
It is not so much an active verb, ' to preserve,'
ss« 'to preserve in/ 4. ^ (4*» tone) ^[pre-
suppose the exercise of lore and respect, which
sredonede^iteto, |tfc^J-itt^ 5. gj
is used for %j£, as often elsewhere, ill, in
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884
THB WORKS OF MENCIU8.
[4K.IT.
IlkAT^ §££><&!
2,*j&!& J* &£-&&>£»
SAT.^-lflijf 4*
round upon himself, and is specialty observant of propriety. The
perversity and unreasonableness of the other, Aowevsr, are still
the same* The superior man will again turn round on himself —
" I must have been failing to do my utmost/ 9
6. 'He turns round upon himself, and proceeds to do his utmost,
but still the perversity and unreasonableness of the other are repeated.
On thi$ the superior man says, " This is a man utterly lost indeed 1
Since he conducts himself so, what is there to choose between him
and a brute 1 Whv should I go to contend with a brute t M
7. ' Thus it is that the superior man has a life-long anxiety and
not one morning's calamity. As to what is matter of anxiety to him,
that indeed he has. — Ifc sags, "Shun was a man, and I also am a man.
Bui Shun became an example to all the kingdom, and Jits conduct was
worthy to be handed down to after ages, while I am nothing better
than a villager." This indeed is the proper matter of anxiety to him.
And in what way is he anxious about it? Just that he maybe like
tho mom- of ^£ tl> 'Mas °art utmost'
d, JH» «**toa*-ffi '♦» oomgoio with.' It
i.«pUin^ln ih» dlofcioiMU7,-frith xofcranoa
to tlii« poomgo, by ^F, 'to ohaifo/ ' to rtpcuro/
* J|,— procooding from within; JflJ,—
coming from without — • £fi ^Jfimi
bo understood from tho exptoori o no bolow
Tb*x% may bo ookmHy, but tho i
fcouporiortoit J*f, l buk' Woi
— «Ho should bo without anxiety, tat ho boo
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FT. II. CH. XXIX.]
TH1 WORKS OF 1GENOIU&
SS6
s» 9 If * SI 11 ^ J?> &>£
Shun :— then only will he stop. As to what the superior man would
feel to be a calamity, there is no such thing. He does nothing which
is not according to propriety. If there should befall him one morn-
ing's calamity, the superior man does not account it a calamity, 9
Chap. XXIX ~ . — . -
i. Til and CM, in an age when the world
being brought back to order, thrice passed their doors without
entering them. Confucius praised them.
2. The disciple Yen, in an age of disorder, dwelt in a mean narrow
lane, having his angle bamboo-cup of rice, and his single gourd-dish
of water; other men could not have endured the distress, but he did
not allow his joy to be affected by it. Confucius praised him.
3. Mencius said, 'Til, Chi, and Yen Hfd agreed in the principle
of their oonduct.
4. ' Ytl thought that if any one in the kingdom were drowned,
it was as if he drowned him. Chi thought that if any one in the
kingdom suffered hunger, it was as if he famished him. It was on
this account that they were so earnest
-Hopraioa.' a. Sea Analects, VLix. ^*JJ£
and fll jjf* tn contrasted, but a tranquil ago
1ft. A
or «nav amj> ooon mam ;— nr hovoub of Tn
Ufa, WRB A M BBPWi TO HllKJtUI KZMHLF.
x. See Bk. UL Pt L ir. 6, 7, a The thrice
paariog his door without entering it waa proper
to Yt, though it la haxa attributed ajao to Oht
jfit,~need aa a ▼orb, ' to pronounce a worthy/
was not a eharaotariatie of Ttt and OhT«
time. It waa an age of tranqoilliation. 3.
proper in principle.' 4. A,— need for jBtj.
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386
TBS WOBKS OF MKNCIUB.
[bk.it.
5. ' If Ytt and CM, and Yen-tree, had exchanged places, each
would hare done what the other did.
6. 'Here now in the same apartment with yon are people
fighting : — you ought to part them. Though yon part them with
your oap amply tied over your unbound hair, your conduct will be
allowable.
7. ' If the fighting be only in the village or neighbourhood, if
you go to put an end to it with your cap tied over your hair
unbound, you will be in error. Although you should shut your
door in $ueh a eiue, your conduct would be allowable.'
Chap. XXX. 1. The disciple Kung4& said, 'Throughout the
whole kingdom everybody pronounces ITwang Chang unfilial.
But you, Master, keep company with him, and moreover treat
him with politeness. 1 venture to ask why you do 00/
SSBt
ing being
,literally,<themallso/thai
the translation. Yen HW, in the
of Ytt and Oil, would bar* been
found labouring with at much energy and eelf-
e>nielJer the pobttee^odm they ehowed; and
Ytt and CM, in the dronmstcnoes of HftL would
have lived In ebeeority, contented at ha wee,
and happy in the pursoii of tha trath and in
oritiYetionof themeelyce. 6. ^J?,-reedcT,
Tha roles aneknttar presc rib ed for
j were very minute, jfaoh had to be
dona with tha hair before the final aot of
putting on tha oap, and tying I to strlnm(£H)
ander tha chin, eonld be performed. In the
eaea in tha text, all this is neglected. The
omeney of the ease, and the intimacy of tha
todMdnal with the partial quarrelling, juetify
sash neglect jgg ^,— literally, 'to mve
/La. to part them. Thfc waa the eaaa of
Ytt and Obi, m their relation to their times,
while thai in the next paragraph ii supp ose d
to fllnatrate the eaaa of YenHoi in relation to
Bvt Manehure illnotrationa are j
Chi.
Kfwang Chang was an officer of
Hie name, eeoording to f| Mfl| jr,
that KunrM calk bin by hie
Xenefas by hie designation. In oppeeltion to
this, 2K |£ Stt eaye that Kung-ta merely
drape a part ofthe designation, just m when
Yam Hftfis called Yen ftlan, instead of Yen
Tme-ytten. But both them explanations are
to be rejected. Chang waa the name, and tha
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FT. II. CH. XXX.]
THE WORKS OF MBNCITJB.
887
2. Mencius replied, ' There are five things which are pronounced in
the common wage of the age to be unfiliaL The first is lariness in
the rise of one's four limbs, without attending to the nourishment of
his parents. The second is gambling and chess-playing and being
fona of wine, without attending to the nourishment of nis parent*
The third is being fond of goods and money, and Belfiehly attached
to his wife and children, without attending to the nourishment of
his parents. The fourth is fallowing the desires of one's ears and
eyes, so as to bring his parents to disgrace. The fifth is being fond
of bravery, fighting and quarrelling so as to endanger his parents.
Is Chans gnitty of! any one of these things ?
3i * Now between Chang and his father there arose disagreement,
he, the son, reproving his lather, to urge him to what was good.
4. ' To urge one another to what is good by reproofs is the way
of friends. But such urging between father and son is the greatest
injury to the kindness, whim should prevail between them.
Jp In 'W ^f* is simply equivalent to our
Mr. St ^y jlfe , 'ramble witn him,' Le. as
eonuuonr/ unSntood, 'allow him to com*
•bout your gate, your school.' 3^*0£' <Mk *
moreover from that/ to. in addition to that.
a, -rtfc 2QK, may ho taken tofoihor 9 simply-
* cho se play ing/ or separately, as in the trans-
UtionjseeAnjOeot^XVILxiii ^^g^,
VOL. n.
selfishly-- to. partially potting them on* of
1 plaos, above nil pai
wife and children.' I
their due
parents, -loving
should give a sensual meaning to (
The advanee of meaning from £|
that the former is to be taken in 1
sense of <diegraee.' & 4* Compare Pt L xftti.
^.^ jf $, -^preeedes^ here to
showthatn?wangOhanyliadbeentheiam / ffiiMiii
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888
THE WOKKS OF MENTCIUS.
[M. nr.
7§ t! 3§§ ^ If 30} ¥ v
5* 'Moreover, did not Chang wish to have tn his family the
relationships of husband and wife, child and mother ? But because
he had offended his father, and was not permitted to approach him,
he sent away his wife, and drove forth his son, ana all his life
receives no cherishing attention from them. He settled it in his
mind that if he did not act in this way, his would be one of the
greatest of crimes. — Such and nothing more is the case of Chang/
Chap. XXXI. i. When the philosopher Trtng dwelt in Wft-
ch'&n&there came a band from Ytteh to plunder it Some one said to
him, * The plunderers are coming : — why not leave this t ' Tstaig on
this kfl the city, saying to the man in charge of the houio, ' Do not
lodge any persons in my house, lest they break and injure the plants
and trees. 9 When the plunderers withdrew, he sent word to him,
saying, ' Bepair the walls of my house. I am about to return.'
5. J3L 3rd ton*. Headers not Chinese will
think that Chang's treatment of his wile and
ton wm mora criminal than his conduct to
hiamther. £ |f| || £ ^£ #>- &
'this/ embracing ths two things, his giving
oSanos to. his lather, and still continuing to
enjoy the comforts of wim and son.
SI. How Mnronn nm*mn m mnur
ooanucvorTsliNMDasBAxnorTaflMSBXvaiiaLAa
ouonasxoom 1. Wu-eh'anfc as in Analects.
VJL zii. It appears below that Tsftng had
opened a school or lecture-room in the place.
Many understand that he had been invited to
do so,— to be a Sf $f|j> 'guest and
by the commandant Wa-ch'ang is probably
to be referred to a place in the district of Si
jfjj: in the department of Yen-chin, It was
thus in the south of Shan-tung. South from
it, and covering the present Chiang-en and
part of Cheh-ehiang, were the possessions of
Wu (^) and Ytteh, all in Tsing-tmVs time
subject to Yuen. Bee in the ^fe$$t •* **•
a somewhat similar incident in Tseng's life
(probably a different Torsion of ths same), in
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Pf.II. CH. XXXI.]
THE WORKS OF MENCIU8.
When the plunderers retired, the philosopher Tsttng returned
accordingly. His disciples said, ' Sinoe our master was treated with
so much sincerity and respect, for him to be the first to go awaj
on the arrival of the plunderers, so as to be observed by the people,
and then to return on their retiring, appears to us to oe improper/
Ch'to-yA Hsing said, ' Tou do not understand this matter. Formerly,
when Ch*Sn-y& was exjwsed to the outbreak of the grass-carriers,
there were seventy disciples in our master's following, and none of
them took part in the matter/
2. When Tsze-sse was living in Wei, there came a band from
Chi to plunder. Some one said to him, 'The plunderers are
coming;— why not leave thist' Tsze-sze said, 'If I go away,
whom will the prince have to guard ike State with? 9
3* Mencius said, ' The philosophers Ts&ng and Tsze-sze agreed in
mt 9 -jrr ^TV— th* translation needs to be
sppplcmontod here considerably to bring out
tho meaning. %f Is explained in the rang*
bsf Dictionary, with rofcranfli to this pussae,
by ^.'srsW or caall pl aa m a ur al ly . |gg
SHI £}t— **• £f mart- 'cent word to.'
£,-we shonld rather czpeet £ £ ;
bet H| perhaps has to be taken In the sense of
<ro^Thetwochara^ert,howeT»,-«ho«»t.'
If ^Jp be translated eotrrely, we must supply
mm a nominative— 'the governor of the eitj.*
Z
Chin- ( jjfr Is pronounced as ^E 5 «•* <
monly; hot the point is doubtful; eee the djfc
§f£, *» **,) yn Heing ie •apposed to have been
* disciple of Tain* and a native of WB-ch'ing.
The dh'an*yft whom he mentions below was
another person of the seme surname with whom
Teen* and hie diedpko. (|g %-£ #
above) were living Ferhapohe was the Head
of the Gh'en-yQ Family or dan. tifc, 4th
tone. Gh'an-yu Hsing eddnoes this other esse,
as analogons to Tseng's leaving Wn*h'ftnfc
intimating that he acted on a certain principle
which justified his oonduet a. j^waslase*
ears name. *Was living in Wei,'— i.e. was
7
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840
THE WORKS OB MKNCIT78.
[«. IV.
ri\o
S A T § J
HAliS VX*
the principle of their oonduct. Ts&ng was a teacher ; — in the place
of a father or elder brother. Tsze-ese was a minister ; — in a meaner
place. If the philosophers Tsttng and Tszenuse had exchanged
places, the one would have done what the other did. 9
Chap. TCXXTT. The officer Ch'ft said to Meneius, * Master, the
king sent persons to spy out whether yon were really different from
other men/ Menchis said, ' How should I be different from other
ment YAo and Shun were just the same as other men/
Chap. XXXIII. i. A man of Ch'l had a wife and a concubine,
and lived together with them in his house. When their husband
went out, he would get himself well filled with wine and flesh, and
then return, and, on his wife's asking him with whom he ate and
drank, they were sure to be all wealthy and honourable people.
The wife informed the concubine, saying, 'When our good man
goes out, he is sure to come back having partaken plentifully of
wine and flesh. I asked with whom he ate and drank, and they are
all, U seems, wealthy and honourable people. And yet no people
living and anetaining otto*. But the attaek of tot arriral in Gh*L and before he had any
Wei fayOhlianotaejaUgr ▼wined, ft. The reader interriew with the king,
ean jndge how far the defenee of Taftng'e oon- 88. Tn dsobjuomful xbaxb wtook eon m
duet ie ettiaiaototy. *An*voanuiienvn?inuYine,A»i»»onwn&iAx.
tl Siow Ana roar una otma m. This z * A«ChnHeiobewrTOe,theieoughttobe f ataie
ChtwaaaminieterofOhl. We mmt anppoae beginning of the chapter, ^ "T* j 'Men*
anyea^nnleMthethingeeennedonMeneina'a j|f jjf* hi not eaaily managed in translating
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FT. n. OH. XXXIII.]
THE WORKS OF MKBTOIUB.
841
m m *b * i§ w ip J9f & s
^X
of distinction ever oome here. I will spy out where our good man
goes/ Accordingly, she got no early in the morning, and privately
followed wherever her husband went. Throughout the whole city,
there was no one who stood or talked with him. At last, he dame
to. those who were sacrificing among the tombs beyond the outer
wall on the east, and begged what they had over. Not being
satisfied, he looked about, and went to another party ;— and this
was the way in which he got himself satiated. His wife returned,
and informed the concubine, saying, 'It was to our husband that
we looked up in hopeful contemplation, with whom our lot is cast
for life ; — and now these are his ways t ' On this, along with the
concubine she reviled their husband, and they wept together in the
middle hall. In the meantime the husband, knowing nothing of
all this, came in with a jaunty air, carrying himself proudly to his
wife and concubine.
2. In the view of a superior man, as to the ways by which men
The enbjeet of it is the «man of Ghy and not in the{£*||», 'hiving the dutar of totting an
'the wile and eonenbine/ It is deeoriptiTe of example to ita member*/ ^J ^,— ootva*
hiat aa liring with them, and being the head spending to the Scottish term of 'goodmaa'ier
ofafamUy,-^^^^^,a.i.^dhnrf>and. fft f% ft £ %,-no4<whe
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342
THB WOBKB OF MBNCIU&
[IX. v.
M>m
seek for riches, honours, gain, and advancement, there are few of
their wives and ooncubines who would not be ashamed and weep
together <m account of (kern.
»Tehij»*()dflnkand^'tt JiilUmi^k^ for<«ity.' j£r-«tft Bk. IL Pt TL i. & £
*, either and or 4*h tone, g^— plainly iswd
to JUMthernlaee,'- 'another party.'
*■ & ^fe» *■ to **•* xix. i, by| tt It ben
an2Beottre,<few/
BOOK V.
WAN CHANG. PAKT I.
ja m z> w b> b>£ & b»
Chapter I. 1. Wan Chan? asked Menciu*, saying, ' IFfo* Shun
went into the fields, he oriea out and wept towaras the pitying
heavens. Why did he cry out and weep f Mencius replied, 4 He
was dissatisfied, and full of earnest desire.'
a. Wan Chang said, ' When his parents love him, a son rejoices
and forgets them not When his parents hate him, though they
punish him, he does not murmur. Was Shun then murmuring
Ibis Book is named from the chief Inter- 1. Shot's naua miu wan
locator in it, Wen Cheng (tee Bk. HL Pt IL
t). The tradition is thet it wee In company
with Wen Ghent's dieoiplei, thet Menehis.
trios, end
in hie hopes of doing pabHe servies, snc
having vstired into priyaey, ctomposed the seven
Book* whiehoonsfitnte his Works. The fir*
part of this Book is oesopied with discussions
shoot Shan, end other sneient worthies.
vo
SIMFASHY OV HIS Pj
u Jfc, end tee,
'toeryoat.' It hss snother signifteetfton in
the same tone,— <to well,' whiehwenM answer
[ueiljwelL See the ineident related in the
XL U. ei, Iron* whioh em I
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PT. I. CH. I.]
THE WOBKS OF MENC1US.
348
% ftt MM ft
T m n
t mm
% it BJ.
against At* j>are*t*V Mencius answered, ' Gh'ang Hid asked Kung-
mjng KAo, saying, " As to Shun's going into the fields, I have re-
ceived your instructions, but I do not know about his weeping and
crying out to the pitying heavens and to his parents." Enng-ming
KAo answered him t " You do not understand that matter/ 9 Now,
Kong-ming KAo supposed that the heart of the filial son could not
be so free of sorrow. Shun would jov, " I exert my strength to
cultivate the fields, but I am thereby 0117 discharging mv office as a
son. What can there be in me that my parents do not love met"
3. f The Tl caused his own children, nine sons and two daughters,
the various officers, oxen and sheep, storehouses and granaries, off
to the decay
met of the U hill. jj|^
satlmsntmnnalily or henbane. Twomeenings
hern bMi assigned to S: 'the wieented,'
witiiJrtawttwk)ib»b<^ottf^tl«t>(^^)
e*ifitweioflg y With
of nature* Tn5 letter ie generally
in. I here translated ^p by 'toward*,' but
ta*perenhreseinth* Q £»:-<Heeried
•oft tad sailed upon paying Heaven, that
lovingly orerihadows and empaarionates this
low e r worl d, we e ping at the wmt time/ £|
jB>— dmply, 4 hu was murmuring and desir-
ing/ Tho mnr n rar ingwMathiinael^lmt tfria
is purposely kept in the background, and
Chang ■ unpo s sd that ha waa murmuring at
anas behaviour waa a ahanotarlatU of his Analects, IV. xrUL Kung-ming Kae » ganer*
lift, whan ha waa 'ploughing' at tha ally enderetood W hata haan a unuaple of
Thing Shan, and Chung Hst again to hare
beenadiedpleofKao. fHft#||flf&>
*I hafa reserved yaor w w wwiai; w o om mnn dl/
said deferentially lor ' instruction*/ as in Bk.
m.PtLT.5. ^^t^ is also from the
Sha-ching, though omitted above in par. i.
In translating wa most rararas tha order of
Jjfc *l$L 9 '*• ^^ **** •**•* ^^V""* *****»,
tohieparente/ £#^jg#A,-eea
Bk.iv.ptn. sod. 1. yp^r^JK'' 1 **
so without sorrow/ is. not eo, as common
people would have it, and as Gh'ang Jfrt
thought would hare been right, thatheoould
refrain from weeing and oryingoni ^$Jg^
-5~> -^ are tha though* supposed to pant
through Shun's mind. ^fc-^ythe
a. See tha Shu-ehinfe I. par. ie, but tha various
ineidenti of the particular honours oonfcrred
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844
THE WORKS OF MENCIUS.
[BK. ▼.
^^^k^^ ■- -* - m^m^+ WTmtm A/W OT^ B — t
»>f» *S»j§t -— g IK ^»3 3
&J2l-A§V*tA!IW£.
to be prepared, to serve Shan amid the channelled fields. Of the
scholars of the kingdom there were multitudes who flocked to him.
The sovereign designed that Shun should superintend the kingdom
along with him, and then to transfer it to him entirely. But
because his parents were not in accord with him, he felt like a poor
man who has nowhere to turn to.
4. * To be delighted in by all the scholars of the kingdom, is
what men desire, out it was not sufficient to remove the sorrow of
Bhun. The possession of beauty is what men desire, and Skun had
for his wives the two daughters of the Tt, but this was not sufficient
to remove his sorrow. Riches are what men desire, and the kingdom
was the ribhjproperty of Shun, but thia waa not sufficient to remove
his sorrow Honours are what men desire, and Skin had the dignity
of being sovereign, but this was not sufficient to remove his sorrow.
The reason why the being the object of men's delight, with the
Yao. They are mentioned, however, la the
xriii. x. 4. ^,— ^ If hare - our <a beauty,
'beantiee.' j£E, in and tone, here as a verb,
'to wr?*/<to have for wife' Ofceervotbefme
AUalnftMiie^aiatobaaoUaetad
,maral hietory of him and Yao.
> la> however, an important dies
em Menema'e aeooont of Shim, a
In the Shn-ehing. There, whan ha
i»oomniandeQ r toYaobytl»ehia»onWa,^
base their laoommandation on the mot of hkr
is first
haring overeome the aril that waa in hie
peran te and brother, and brought them to self-
anvernment. The ShQ-ohln& moreover, man*
ttona only one eon of Yao, Tan CM (jfy 4jfy
and eaye nothing of the nine who are here
mid to have been pot under the oommand of
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FT. I. CH. II.]
THE WORKS OF MBNUIUS.
346
M Rife: & m m&Mm
ft 3C M m to *T
possession of beauty, riches, and honours were not sufficient to
remove his sorrow, was that it oould be removed only by his getting
his parents to be in accord with him.
5. ' The desire of the child is towards his father and mother.
When he becomes oonscious of the attractions of beauty, his desire
is towards young and beautiful women. When he comes to have
a wife and children, his desire is towards them. When he obtains
office, his desire is towards his sovereign : — if he cannot {get the
regard of his sovereign, he burns within. Bui the man of great
filial piety, to the end of his life, has his desire towards his parents.
In the groat Shun I see the case of one whose desire at fifty years
was towards them/
Chap. IX i. Wan Chang asked Menciu$, saying, 'It is said in
the Book of Poetry,
"In marrying a wife, how ought a man to proceed!
He must inform his parents. 9
If the rale be indeed as here expressed, no man ought to have illus-
trated it so well as Shun. How was it that Shun s marriage took
place without his informing h%$ parent$f* Hencius replied, ' If he
bad informed them, he would not have been able to marry. That
of j£», leading on to what follows as «ho
explanation of the preoeding otoumstaaoss.
S4jfc4*htonV7<WM* M W*le.' #&-
the tana has a diflhrent aeeeptation fromtnst
in tha preoeding paragraph, though I hare
tnuftslateditinthesemewsy. ]££,— inthe
sense of ££, *bmatit*L>
% Dsrsvos or 8*17* j
nouanm m rears* muim or tr way or n
XASsnse, as* of Mvroonsnr or ins ooxnuorio
his BBOTHsm. 1, a. Compare IV. Part I. txwL
3^t •JJ*— ese the flhih-ohiiig, J. Yiii. Ode VL
st 3 -ftp, 4th tone, ss in ▲naleots, IIL xrii
*-•*••«-*• # at^#- tt
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848
THB WORKS OF MKNCIU8.
[SS. V.
male and female should dwell together, is the greatest of human
relations. If Shun had informed his parents, he must hare made
void this greatest of human relations, thereby incurring their
resentment. On this account, he did not inform them.'
2. Wan Chang said, 'As to Shuns marrying without informing
his parents, I have heard your instructions ; but how was it that
the Tl Ydo gave him his daughters as wives without informing
Shuns parents f Mencius said, 'The Tl also knew that if he
informed them, he could not marry his daughters to him. 9
3. Wan Chang said, 'His parents set Shun to repair a granary,
to which, the ladder having been removed, Kft-sAa set fire. They
also made him dig a well. He got out, but they, net knowing that,
proceeded to cover him up. Hsiang said, " Of the scheme to cover up
the city-forming prince, the merit is all mine. Let my parents have
his oxen and sheep. Let them have his storehouses and granaries.
he had not married, then his parents would
ha*» had causa to be angry with him, lor
allowing the line of the family to terminate.
Thie atoms to be the meaning of the
Jjgf^^tetholamehjmtor. ^
jB
as-'re-
o^rin^Shoii to inform his parents.' ft. Shan't
half-brother la understood to bar* been the
instigator in the attempts on his lift here men-
tioned, neineident^howerer, are taken from
tradition! and not from the Shu-ehing. Shan
oorered himself with two bamboo semens, and
made his way through the Are. In the eeoond
ease, he found a hols or passage in the side of
thewal^andgotawaybymeansofik ^ft^ft
^t is mentkmedm the latt chapter, how tn*
eeholare of the Ungdom noticed to Shun. They
my that if he lived in one plaoe for a year, ke
formed a B£, or 'assemblage j* in two years,
hs formed a 6 , or ' town,' and in three, a ijjfc,
or 'capital/ With leJercneo to this, Hainan;
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PT. U CH. U.]
THE WORKS OF MKNCITJ8.
841
2,»s^o§.^ n n # n§»
His shield and spear shall be mine. His lute shall be mine. His
bow shall be mine. His two wives I shall make attend for me to
my bed." Hsiang then went awajr into Shun s palace, and there was
Shun on his oouch playing on his lute. Hsiang said, "I am oome
simply because I was thinking anxiously about you." At ike tame
time, he blushed deeply. Shun said to him, " Then are all my
officers :— do you undertake the government of them for me." I <k>
not know whether Shun was ignorant of Hsiang's wishing to kill
him. 9 Meneiu* answered, 'How could he be ignorant of that!
But when Hsiang was sorrowful, he was also sorrowful; when
Hsiang was joyful he was also joyful/
4. Chang said, 4 In that case, then, did not Shun rejoice
hypocritically 1 ' Menotus replied, * No. Formerly, some one sent
a present of a live fish to Tspo-ch'an of Chftng. Tsze-eh'an ordered
his pond-keeper to keep it in the pond, but that officer oooked
it, and reported the execution of his commission, saying, " When
«01*him|$3g% jg£,nowoanniiedtotlie 'abed/ or 'ooucV $ |J| & f£ flf ^
top^^w^etotiy^byhi^and^ -g ^.iinal parttelo, 'only.' Tfc»*x-
J«m. ffi, < a carved bow/ Mid to have boon W -*T' *^ J
*i~»toShunbyYAo»«atokenofhi.aa*>. V*^lforW±-™**W™rt***»*
elating him with him on tho throne, J^M, thinking of you only/ 4* Jfl£ (i**d Arila, 4**
— UtortUy,'thetwoiW»ro4n-]«w/ ^-jftt, tone) ^\io taken by all the
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348
IHfi WORKS OF MENCIUS.
[BK. V.
I first let it go, it appear^ embarrassed In a little while, it seemed to
be somewhat at ease, and then it swam away joyfully." Tsae-ch'an
observed, " It had got into its element ! It had got into its element ! "
The pond-keeper then went out and said, 44 Who oallsTs&e-ch'an a wise
man ? After I had cooked and eaten die fish, he says, " It had got
into its element ! It had got into its element !" Thus a superior man
may be imposed on by what seems to be as it ought to be, but he
cannot be entrapped by what is contrary to right principle. Hskng
came in the .way in which the love of his elder brother would have
made him come; therefore Shun sincerely believed him, and re-
joioecL What hypocrisy was there V
Chap. IIL i. Wan Chang said, ' Hsiang made it his daily busi-
ness to slay Shun. When Shun was .made sovereign, how was it
that he only banished him ? ' Mencius said, ' He raised him to be
a prince. Some supposed that it was banishing him? '
IJ£ ffa |Q ^^UouU offloer over the
ponde/but I do not know thai this moaning of
the phrase ia found elsewhere. W^ jjtt'~~ —
inBkjn.PtLii.3. 4fc#^Pf J&
'jr* -jTi — compare Analects, VL xadr. j£j[
£L ~Tji *by ita olaes,' tha moaning being aa
in the translation.-- Chu Hat says s— ' Menefus
aaja thai Shun know well thai Hdang wished
to kill him, but when he saw him sorrowful, ho
waa sorrowful, and when he aaw him Joyful, ho
waa joyful. The oaae waa thai hie brotherly
with the idea of keeping in the plaoa,-<to
banian.' Chang* thonsht waa that Hsiao*
should haTe beam pot to death, and not merely
banished. ]£ £?>—* seems beat to under-
stand £| aa meaning 'supposed/ and not 'said.*
feeling could not be rep ressed . Whether the
thingi mentioned byWanOhangreallyoop nr re d
or not, wo do not know. ButManeiuswssabW
toknowanddeseribe the mind of Shan, and that
is the only thing here worth discussing about/
8. Xzplava
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IT. 1. CH. 111.]
THE WORKS OF MXKCIU&
349
Z.Z&M A
£ E M S»J *n
ZJ£> B>&
Jin W m*Z fjj
# s m % z>
zmfcuk
JMfcftft
2. Wan Chang said, ' Shun banished the superintendent of works
to Yft-chin ; he sent away Hwan-t&u to the mountain Ch'ung; he
dew ike jprme^o/San-mi&o in San-wei ; si d he imprisoned fwfai
on the mountain Ytt. When the crimes of those four were thus
punished, the whole kingdom acquiesced : — it was a cutting off of men
who were destitute of benevolence. But Hsiang was of all men the
most destitute of benevolence, and Shun raised nim to be the prince
ofYft-pi; — of what crimes had the people of YA-plbeen guilty?
Does a benevolent man really act thus? In the case of other men,
he cut them off; in the case of his brother, he raised him to be
a prince. 9 Mencius replied, * A benevolent man does not lay up anger,
nor cherish resentment against his brother, but only regards him
with affection and love. Regarding him with affection, he wishes
him to be honourable : regarding him with love, he wishes him to
be rich. The appointment of Hsiang to be the prince of YA-pl was
to enrich and ennoble him. tf while Shun himself was sovereign, his
n. The different individuals mentioned hare* in Tit ~ tt ia to be ondorstood, In the
ejreanapoknntfmthe8ha.*hin*Pt]Xi.ia, ig^ o «»tfr6^ e/SMi-mUo,' wWehiwthe
which to*. JE 3C *■ m **■*• of o/Bee, The
surname or anno of the holder of it ia not I bund
in the Shfi-ehing. Hwan-ttnwasthe nameof
the flj |£, 'Minister of Inafcrnetion.' He
tare in the Shft-ehin* aa the friend of the
T< rooommonding him to Tao ; henet
i Hat aaye that th ee * two were confederate
of a State, near the Tung-ring lake, caa»
braetng the pteaant department of ||i )$,**&
extending towards Wa-ch*ang> K*winwaathe
name of the father of TtL The plaeea men*
tioned are dtffadt of identifleation. Tn-pt ia
referred to the present *|| jjfj, and the di^
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360
THE WOBK8 OF MKNCIUS.
[■K. T.
WW
**¥ Ik % B AS K #>fl &>
brother Lad been a common man, could he have been said to regard
him with affection and lore t '
3. Won Chang said, ' I venture to ask what you mean by saying
that some supposed that it was a banishing of Hwang 1 ' Menciue
replied, 'Hsiana could do nothing in his State. The Son of Heaven
appointed an officer to administer its government, and to pay over its
revenues to him. This treatment of him led to its being said that
he was banished. How indeed could he be allowed the means of
oppre ss in g the people! Nevertheless, Shun wished to be continually
seeing him, and by this arrangement, he came incessantly to court, as
is signified in that expression — " He did not wait for the rendering of
tribute, or affairs of government, to receive the prince of Yft-pt
Chap. IV. 1. Hsien-chid Mftng. asked Meneiue, saying, 'There
inHa-nan. JjJieeaidbyChnHUto-
'toevtonVM that ie too otronf.
ftttK W£ !*>*»« I* -
in* »eria*ea/ jjg, «onbmitted,' Le. aeknow-
ledfodthejoetiee oftfaopwiiahmon te toileted.
-ft 4fc A- • ' W £ ******* to ** Uiaom '
pleto, ao if Menmu* bad not permitted bio
dioe^totoiahwhathehadtoeay. fgf^jg,
'to lodge, to if lor night, ro o o n tm ont ; *
•ompere^^AiiaJeo^XILxii.a. 3.^
^| ^ jj^ 'did not ftt to have doing/ i e.
waa not allowed to aet independently jl j§*
ofaatr-m/ 7 Jt J( — % ft *»»
quotation by Monetae from aome book that is
now last There ware regular aeaaona lor taW
prineea in feneral to repair to oourt, and emee>
geneiea of government whieh r eq uir ed their
preeenoe, bnt Stan did not wiab hie brother to
wait for aneb ooetaiona, but to be often with
him. The yjC extend* over the two irlenooe,
4. Kxpuuuttov or Snuv'a oonwor wxek
YAo, A*»m wjammm
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pt. i. ch. nr.]
THE WORKS OF MEtfCIUa
351
&ig®ii
.2,
W nu
is the saving, u A scholar of complete virtue may not be employed
a* a minister by Ins sovereign, nor treated as a son by his father.
Shun stood with his face to the sooth, and Yfto, at the head of all
the princes, appeared before him at court with his face to the north.
KAhb&u also did the same. When Shun saw K£-eta, his counte-
nance became discomposed Confucius said, At this time, in what
a perilous condition was the kingdom 1 Its state was indeed un-
settled" — I do not know whether what is here said really took place. 9
Mencius replied, * No. These are not the words of a superior 'man.
They are the sayings of an uncultivated person of the east of Ch c L
When YAo was old Shun was associated with him in the govern-
ment It is said in the Canon of Y&o, " After twenty ana eight
yean, the Highly Meritorious one deceased. The people acted as if
direct example of the principle announced.
Shun wu the scholar of eompleie virtue, and
therefore the sovereign Yao, and hit father,
Ku-sau, both appealed before him as subjects.
92 Efjt 2T2r* *** the r6m| u4w of Confneins
are to be taken as a protest against the arrange-
ments described in the preoeding paragraphs.
rrf ®>:|fcW'-~ AnaleeU,VLL $>
is to be Joined as an adjective with^, and
not as a nonn with J&. The passsfs quoted
from the Shu-ehing is now found in the canon
of Shun, and not that of T4o j— ses XL i. 13.
^, 4 th tone. j|(, 3rd tone, 4 a year/ ^Jjr
(3rd tone • see Bk.III.PtI.iv.8) gjf is not in
the classic {ft («ffl)2&-ChOHrf makes
K*4*v. 1. men-chin Ming was a
of Mendus. The surname Hsisn-ehin was
das tied from a place of that name where his
1 had resided. The saying which
*##¥ *~
entire^ contrary interpretations of it have been
grrs«u One is that given in the translation.
It is the Tiewof Chao Ch% and is found in the
modern PI*hIh(jg ^), or 'Complete Digest
of Annotations on the Four Books.* Host
modern commentaries, however, tak? an op-
posite view:— 'The scholar of oomplete virtue
cannot employ his sovereign as a minister, or
treat his father as a son.' This view is preferred
by Julian, who styles the other very bad.
satisfied, however, 1"
lam
', that the other is the correct
If it were not, why should If enoius oon-
1 the sontimentas that of an uninstructed
man. ^ j£f p| , ^ jg, follows as a
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362
THE WORKS OF MENCIUS.
[■K. v.
j g»S I ■ a ?• *>"
^ Z¥ %*=f- ®M 0>H ...
they were mourning for a father or mother for three years, and up
to Ike border 8- of the four seas every sound of music was hushed. *
Confucius said, " There are not two suns in the sky, nor two sove-
reigns over the people/' Shun having been sovereign, and, moreover,
treating
Y&o as a minister, I Trave received your instructions. But it is
said in the Book of Poetry,
" Under the whole heaven,
Every spot is the sovereign's ground ;
To the Borders of the land,
Every individual is the sovereign's minister ;"
— and Shun had become sovereign. I venture to ask how it was
that K&hb&u was not one of his ministers.' Mencius answered,
ffl -ffi, < to ascend.' The cmtonut ascends at
death, and the anima |£, < descends ;'--henee
the eombinatUm-' dilation,' deoeaee.' The
dictionary, however, makes Tff^ simply-ffi,
and the phase- 'vanish away/ "j^jj^isthe
people wiUdn the royal domain ; the^Q^|
denotes the rest of tho kingdom, beyond that
8ome, however, approved by the JJ j^Lmake
-•all the people.* j^ jfcjfct— the terms for a
d eceased father and mother. := ^ £fi, — for
^ the classic has ^ft The J\^ f 'olght
sounds, 9 are all instruments of music, formed
of metal, stone, cord, bamboo, calabash, earthen- «
ware, leather, or wood.— The meaning is that
Up to the time of Tie's decease, Shun was only
vice-king, and, therefore, Yao never could have
appeared before him in the position of a subject.
a -#^^EII i-,iottobettkenwith
reference to the phrase 3§* y^ fl| jfij BL
but to the general soope of the preceding para-
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FT. I. CH, IT.]
THE WORKS OF MRNCIUS.
863
■ ,j # ^x a « # if
„. _ . JeIB
X^-^wU^
ISft few «#.***
'That ode is not to be understood in that way: — it speaks of bring
laboriously engaged in the sovereign's business, so as not to be able
to nourish one 8 parents, as if the author said, " This is all the sove-
reign's business, and haw i$ it that I alone am supposed to have ability,
and am made to toil in it ?" Therefore, those who explain the odes,
may not insist on one term so as to do violence to a sentence, nor on
a sentence so as to do violence to the general soope. They must try
with their thoughts to meet that scope, and then we shall appre-
hend it. If we simply take single sentences, there is that in the ode
called " The Milky Way,"—
"Of the black-haired people of the remnant of Ch&u,
There is not half a one left."
If it had been really as thus expressed, then not an individual of
the people of ChAu was left.
3. 'Of all which a filial son can attain to, there is nothing greater
than his honouring his parents. ' And of what can be attained to
efta would be at ones father and subject to lite t
> the Shili-ehin* H. Ti.OfeI.ftt e\
fpaph, and especially to Menefas's explanation.
The restricting it to the former, in opposition
to a. ««ta.-^; # g$ £ fe b*. led
to the erroneous view of the whole passage
animadverted on above. Ming is now con-
vinced that it was only on Yto's death that
Shan became Ml sovereign, but after that
event there still remained the relation between
him and Kft-alu, and how could he be at once
sovereign and son to him f How was it that Kn-
jg <W £ f$>-«»e the8hih-ehin*m.tii.
Ode IV. st. 3. ^ 'the eeope/Le. the mind
or aim of the writer. 3. ^ £J,— ace the
Shih-ohing, HI. i. Ode IX st. 3, celebrating the
praises of sing Wo.— This paragraph shows that
Shun, by his exaltation, honoured hie father
only the more exceedingly. He was the mote
VOL. -n.
A a
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854
THB WORKS 07 MXNCIUS.
[k.t.
^1
J£*ftM§
& ^ £ Sife
in the honouring one's parents, there is nothing greater than the
nourishing them with the whole kingdom. KAhb&u was the father of
the sovereign; — this was the height of honour. Shun nourished
him with the whole kingdom ; — this was the height of nourishing.
In this was verified the sentiment in the Book of roetry,
" Ever cherishing filial thoughts,
Those filial thoughts became an example to after ages."
4. f It is said in the Book of History, * Reverently performing
his duties, he waited on Kti-eAu, and was full of veneration and
k awe. KA-s4u also believed him and conformed to virtue. 19 — This
is the true case of the scholar of complete virtue not being treated as
a son by his father/
Chap. V. 1. Wan Chang said, 'Was it the oase that TAo
gave the throne to Shunt' Mencius said, 'No. The sovereign
cannot rive the throne to another/
* 2. 'Yes; — but Shun had the throne. Who gave it to him? 9
' Heaven gave it to him/ was the answer.
Uson'toKaVeaa, 4. ££}»— esetheShu- seeBk-LPtlLii,-;^ £ 5fL * J^ £|
~ ^,— isit not plain thai »y'Hea*en' in this
ehapterwe are to understand Ckmt lUnyeoem-
mentatoni understand by it ]£, 'reason/ ee?
« the truth and ftncm of things,' saving in the
expression—^ Q ^J, in par. 7, where they
take fcae-j££, 'fate.' On this the anther <af
*>* $ |g fl| f$ 5£» 'AooUoctlottc*
the moat important comments of the Learned
ohlnfcII.fi. i* ^(ree4 at*) JJ|(ifc* classic
has J9\— this seems to be a supplement by
Monetae, as if he said,' There is indeed a mean-
ing in that earing that a scholar of complete
virtue cannot be treated as a son by his father,
far in the ease of Shun and Kn-eeu we see that
the father was affected by the eon, and not the
eon by the father/
5. How Sbdi sot en mora by tub out of
Hsatb* Vox Poruu mox Dn.
m#>
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PT. L CH. V.]
THE WOBKfl OF MHNCIUS*
365
g f ,1 1,U
% M 7R 75 -^o
3. '"Heaven gave it to him:" — did Heaven confer its appoint-
ment on him with specific injunctions V
4. Mencius replied, 'No. Heaven does not speak. It simply
showed its will by his personal conduct and his conduct of affairs.'
5. | "It showed its will by his personal conduct and his conduct
of aflairs : " — how was this ? ' Mencius's answer was, • The sovereign
can present a man to Heaven, but he cannot make Heaven give that
man the throne. A prince can present a man to the sovereign, bat
he cannot cause the sovereign to make that man a prince. A groat
officer can present a man to his prince, but he cannot cause the prince
to make that man a great officer. Y&o presented Shun to Heaven,
and Heaven accepted him. He presented him to the people, and
the people accepted him. Therefore I say, " Heaven does not
on tneftonr Books,' "3^jB$£f J£{|t£ m^ t Smm §m U U kk^ 6UL Bm
18 f 8
4 Hstt-ebai supposes that in this one ease (gjr
Q JQ the word Heaven mean* fete. Bui
this is a great error. In this chapter "Heaven"
signifies the government of God, within which
are included both reascm and fete.' bj^jfe
£^»-#,-'Mtowliatyoneey.' |£(the
est tons) £j[ ftfc, 'with repetitions.'— The
paraphrase in the (J jj^ is :— ' As to what yon
express its instructions and «n-»-^« to hiss
again and again T If it did not do so, where is
the ground lor what yon say?' 4, ^r, 4th tone,
'conduct/ as opposed to ^ «the oondnet of
aflairs.' ;^ £, 'showed it,' te. He will to
give him the throne. Taeeharaeter X takes
here the place of ffifr, because {& wonld
require the use of langease, whereas ^ is the
simple indication of the wilL *|j^jJ|L'the
hundred' (-ell the)J spirits,' is explained as
earth, the monntsuis, and
, sad the rivers/ i.* ail
A a 2
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356
THE W0BK8 OF MENCIUS.
[bk. v.
speak. It simply indicated its will by his personal conduct and his
conduct of affairs." '
6. Chang said, ' I presume to ask how it was that represented
Shun to Heaven, ana Heaven accepted him; and that he exhibited
him to the people, and the people accepted him. 9 Menoiue replied,
' He caused him to preside over the sacrifices, and all the spirits
were well pleased with them; — thus Heaven accepted him. He
caused him to preside over the conduct of aflairs, and affairs were
well administered, so that the people reposed under him ; — thus the
people acoepted him. Heaven gave the throne to him. The people
Stve it to him. Therefore I said, " The sovereign cannot give the
rone to another/'
7. ' Shun assisted YAo in the government for twenty and eight
years ; — this was more than man could have done, and was from
epMtualbeiitt»jrealoreuppomd. In the Shu- time. & Affile very plaiiriy in the ainajilar
notwithetendlngthe ££ 5 - 'oneof theprineea/
I lew the =|£ jg, 'formerly,' oat of the
translation, ^—Nad **»'*» manttwt,' 'to
exhibit' 7. -fa, 4th tons. It, and tone.
^, 4th tone. In^Jj^^lt iaamid,
1# llffc f^ '*•*▼•» meaaa deatiny.'
But why euppoee a diflerent meaning of the
term? Twenty-eight year* were, indeed, a long
time fat Shun to oeonpy the place of viee-
eo v orot g n ae he did, and ahowed wonderful
glfte, IoonaiderthatthJakanadditionalillM-
ching, H. t 6, a diatinetfon la made between
«■* igi w$> ino ^° f *«■/«■* J:^^
£j^ and [jj J||, but the phraee hem ia to
be taken at inclusive of alL Ine sovereign is
~G jjjflf ^ ±, and Shun entered into all the
duties ofTao, even while Yao waa alive.
How
the spirits aigniied their approbation of the
aaerinoes^we are not told.— Modern eritios take
the ~S JjM here as exclusive of Heaven and
aobordinate to it, being equivalent to the J^
jj£« the energetio operationa of Heaven*' But
anon viewa were long subsequent to Hendua's
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PT. I. CI.. V.]
THB WOKKS OI> MBNCIUS.
867
£ H«ai, UK*
if S -t^W
Heaven. After the death of Y&o, when the threeyears' mourning
was completed, Shun withdrew from the son of Yao to the south
of South river. The princes of the kingdom, however, repairing to
court, went not to the son of Y&o, but they went to Shun. Liti-
gants went not to the son of Y&o, but they went to Shun. Singers
sang not the son of Y&o, but they sang Shun. Therefore I said,
" Heaven gave him the throne." It was after these things that he
went to the Middle Kingdom, and occupied the seat of the Son of
Heaven. If he had, before these things, iaken up his residence in
the palace of Y&o, and had applied pressure to the son of Y&o, it
would have been an act of usurpation, and not the gift of Heaven.
8. This sentiment is expressed in the words of The Great De-
claration* — " Heaven sees according as my people see \ Heaven
hears according as my people hear. 999
VL%Wt ^ ifs ~Z> kL
tration of the ifi? above, by which Heaven
intimated Ms will about Shun. The south of
the Sooth river (probably the most southern of
the nine streams which Yd. opened) would be
in the present Ho-nen. Thither Shan retired
from Ght-ehaa, the present Shan-hst where
YsVs capital was. For the difference between
£Q (ca'de, and tone) and $j|, see the Xf-cht,
I. Sect.IL O :«, and notes thereon. Jj£j^>
^^-^eeeAnaleoHXILxii^lratOhaHrf
makes no distinction between the terms here,
together. ^^ is the more general name of the
< the singing of many together.' The |p jife
B to be the errors! tunes of the
singers. j?P~#,or«|. & ^|f| )=},
—see the ShUH&in&V.L Sect H.I.
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858
THE WORKS OF MENOXUS.
[SS.V.
*•§ ^ "t S S fi ¥»'
g^ 4k 4fe #»!§ fi>1f ?v # m
Chap. VI. i. Wan Chang •asked Mencius, saying, 4 People say,
44 WhenifeitapoM* 1 fl/tfe kingdom came to Ytt, his virtue was inferior
to Aorf of Fdo and fi*tw, and he transmitted it not to the worthiest
but to Ins son/' Was it so V Mencius replied, 4 No; it was not so.
When Heaven gave the kingdom to the worthiest, it was given to
the worthiest When Heaven gave it to the son of ike preceding
sovereign, it was given to him. Shun presented Ytt to Heaven.
Seventeen years elapsed, and Shun died. When the three years'
mourningwas expired, Yu withdrew from the son of Shun to xang-
ch f tag. The people of the kingdom followed him just as after the
death of Y4o, instead of following his son, they had followed Shun.
Ytt presented Yi to Heaven. Seven years elapsed, and Ytt died.
Wnen the three years 9 mourning was expired, Yl withdrew from the
son of Ytt to the north of mount Chi. The princes, repairing to
court, went not to Yi, but they went to Ch't Litigants did not go
AgoDflcmlinteiiieeiiiaybedimwiiMwollfrQai
the speeial eases. 7^ £f, 'was it so?' L«
was his virtue inferior, sad his tranamittinf
she throne to his son a proof that it was sot
=Hf 5£>— omitted in translating, as before.
Chn Hst says, ' Yang-ch'ang and ths north of
mount Chi were both at the foot of the Song
mountains! plaoes fit for retirement within
deep valleya/ By many they are held to have
6. How wa Tsnon na
anwnoi Y&»
msso«,Am> nor id bbi na
was nerso n oonsi ■■— rr
vanesm Yt ; flu* Ytt
on our >ooouvr as
ommt ni fisjiuji foTlo
AMD Sbu*. z. 35
f&r- < oominf to;'wemiistnnderstand, 'From
Yao and Sham, 9 or translate somehow as I bars
done. 8ome say thai ft
UM*t-»
not to be taken with speoii
and Yn, and to 0h% but ft
J referenoe to Shun
seems best to do so.
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FT. 1. CM. VI.]
THB WOBK8 OF MENCIUS.
869
2*m J-^
Wi jai kL K
Mil 7^,
21 j§i j5p 4K/omi 21
4k ^ #1 ^K A B»
to Yl, bat thejr went to Ch'i, saying, " He is the son of our sove-
reign ;" the singers did not sing Yl, but they sang Ch% flaying, "He
is the eon of our sovereign."
2. 'That Tan-chA was not equal to his father, and Shuns son
not equal to hi$; that Shun assisted Y4o, and Ytt assisted Shun,
for many years, conferring benefits on the people for a long time ;
that thus the length of time during which Shun, Ytt, and Yi
assisted in the government was so different; that Ch'l was able, as a
man of talents and virtue, reverently to pursue the same course as Ytt;
that Yl assisted Ytt only for a few years, and had not long conferred
benefits on the people; that the periods of service of the three were so
different; and that the sons were one superior, and the other superior:
— all this was from Heaven, and what could not be brought about by
man. That which is done without man's doing is from Heaven. That,
which happens without man's causing is from the ordinance of Heaven.
3. € In the case of a private individual obtaining the throne, thera
l>*6ntheeuiieplaoe>andthatg£teami*tak«
fbrDL They were certainly near eaoh other,
and are nftmd to the district of Hug-fang
(&i#) m *• **•*»•«* of Ho-nan, *»
Ho-nan. Yl waa Wa great minlater, raiaed
to that dignity alter the death of Kao-yio?~aee
the Sha-ehing, IL ir. Chi waa We eon. who
aojooeedod him on the throne, a. Tkn-eM wan
the aon ofYao; eee the Shn-chin&I.o. The
aonofShnn la not mentioned in theelaaate. Hie
name waa t«chfln(Jt^\ and often appeare
aa Shang Ghfin, he hering been appointed to
the prii^ipelity of 8hang(fl|). In^Jg,
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860
THE WORKS OF MENCIU8.
[bx. v.
Mi
SI
,r #.
ft ft *£&#.£
#sVF.4fcVlvR
must be in him virtue equal to that of Shun or YU; and moreover there
most be the presenting of him to Heaven by the preceding sovereign*
It was on this aooount that Confucius did not obtain the throne.
4. • When the kingdom is possessed by natural suooeesion, the
sovereign who is displaced by Heaven must be like Chieh or Ch&tL
It was on this aooount that Tl, t Yin, and CMu-kung did not
obtain the throne.
5. € t Yin assisted T*ang so that he became sovereign over the
kingdom* After the demise of Tang, T Ai-ting having died before
he could be appointed sovereign, Wfti-ping reigned two years, and
Ghung-sBn four. TAi-chiA was then turning upside down the
statutes of Tang, when t Yin placed him in Tung for three years.
There TAi-chiA repented of his errors, was contrite, and reformed
himself. In Tung he came to dwell in benevolence and walk in
the ;}g is in 4th tome. In this paragraph we
have a longer sentence than is commonly found
in Chinese composition, tbe j|f in j$ fcjjt
; all the previous clauses, wnieh arein
n with one another i— -'Tan Chn's not
jlftohiamthorjghun'oeon'o not being like
implying Hie purpose of man, the second ia
passive; so, aa ia Indicated by the terms, with
Sft and ^ in the next sentence. 4. t Tin
was the chief minister of Tang (see Analocte,
XH. xxiL 6), and Chau-kung or the duke of
Chan, the well-known assistant of hia brother,
king Wu, 5. j||}, in 4th tone. ]JT, in 3rd
tone. ^"J. . . (Dj|:4fc- IhavctranelasciT
hereaooordingtoGhaoCh'L One of the China*
gives a diflerent view :— « On the death ofTanfc
Wei-ping waa only two yean old, and Ghmng-
aan waa bnt lour. Tai waa somewhat older,
and therefore waa pot on the throne ;* ami
between thia view and the other, Gnu Hal pro-
fesses himself onable to decide. Ifcenrstview
appears to me much the more natural, and ia
founded moreover on the aooount in the 'His*
torioalBeoords/ though the histories havebeesi
arranged according to the other, and Tai-chJa
appears aa the sucoeasor of Tang. Tnkarraiige-
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FT. !♦ CH. Til.]
THE WORKS OF MHCCIU8.
3«1
ill a- # Jti$ # <& E ¥.
righteousness; during those three years, listening to the lessons given
to him by t Yin. Then / Yin again returned with him to Pa
6. ' CJbAu-kun^s not getting the throne was like the case of Yl
and the throne of HriA, or like that of t Yin and the throne of Yin.
7. ' Confucius said, " T*ang and Ytt resigned the throne to their
worthy ministers. The sovereign of HsiA and those of Yin and ChAu
transmitted it to their sons. Tne principle of righteousness was the
same in oHrts eases!' '
Chap. VlL 1. Wan Chang asked Mencius, saving, 'People say
that 1 Yin sought an introduction to Tang by his knowledge of
cookery. Was it so t '
oookery,
nmnt of the ehionology seems indeed nquind
by the statements in the Shu-ehin& IV. It,
whkh do not admit of any reign or reigns being
interposed between Tang and T'ai-ehla. The
Hie Hollowing eolation :—<Ghao ChH'e riew is
inadinissihlo, being inooniittent with the Shu-
ehing. The seholar Chang's view is also to be
rejected. For how oan we supooes that Tang,
dying owjt a hnndied yean old, would leave
ehikbenof two and tour yean t And, more-
over, on this view Chong-eln was the elder
brother, and Meneius would hare mentioned
him lint Butthen is a solution whiehmeets
ellthedimoultkeoftheeas*. First we aasume,
with the old eiplanstion, that Wai-ping and
Chung sin worn both dead when Tai-ehia sue-
cooded to the throne. Th«^ with Ch'ang, we take
4E in the sense **tjkt y**** of life, and not
©f rote ;— and the meaning thus oomes out,
that Tai-ting died before his father, and his
brothers Wai«ping and Chvng-sin died also,
the one at the age of two, and the other of four
yean.' 1W,— in the sense of laws. T'ungwas
the place when Tang had been buried, and Po
the name of his eanttaL Then is some eon-
sr o wsy about the time of Tei-ehia's detention
to Tung, whether the three years are to be
reckoned from his ac os ssi o n , or from the eon-
elusion of the three yean of mourning. The
1 Historical Records ' sanetion the latter view,
but the former is g ene ra lly received, as mere
maooordanee with the Shu-ohing. 7. We must
understand Oonfueius*s saying— tl
clause of it,— as referring to the first 1
of tta dynasties mentioned, and j
to transmit to,' LeTi
an Yao and Shun ; see the Shu*
ehing, I, H. £ £?>-«» Analeots, DDL
zxxi 1. Yu originally was the 4ft, or Baron,
of Hsia, a distrietin the present department of
K'ai-lang. The one principle of righteooenees
was aeeordanee with the will of Heaven, as
expremed in par. 1, % f% £, £f|| Jf,
******
7. VnoBuiioa or 1 Ym man m euanm er
unaoMiuine wnemr to xna asan a s or Tans
BY AS US WOniH 1 A1HTO I. BE, the ISttOStt,
-5Jfc> or ^ <to seek,' t* *» introduction
to, or the favour ot 1 (ffi is the su
Yin to% the 'regulator,' is the designation
was the chief minister of Tang. The popular
aeoount (found also in the 'Histories! Records')
%
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862
THE WORKS OF MKNG1U8.
[BK.T.
&MmVX am m &>&>&>
H *. g J& 4b IP ff ^8*
2. MenciuB replied, ' No, it was not so. 1 Tin was a farmer in
the lands of the prince of Hsin, delighting in the principles of YAo
and Shun. In any matter contrary to the righteousness which they
prescribed, or contrary to their principles, though he had been
offered the throne, he would not have regarded it; though there
had been yoked for him a thousand teams of horses, he would not
have looked at them. In any matter contrary to the righteousness
which they prescribed, or contrary to their principles, he would
neither have given nor taken a single straw.
3. 'Tang sent persons with presents of silk to entreat him to
enter his service. With an air of indifference and selfriatasfaction he
said, * What can I do with those silks with which Tang invites me !
Is it not best for me to abide in the channelled fields, and so delight
myself with the principles of YAo and Shuftt"
4. • Tang thrice sent messengers to invite him. After this, with
nanm, Le» the esinee, holding Hnte.' JfcZlfc
the one e^lanatory of the other. g£;£,_
literaUj, 'emolument him/ Jg, <ateemof
for home/ ^-#. 8.jy,<t»Nk/
often net* for 'toaek in marriaae;*here, 'to
aak tobeminieter/ + l£ £}**?*» l£
te the tbM of Menetm waa, that t Yin
mm to *6 in the train of a daughter of the
of Hain, whom Tang waa marrying,
miijiat his ooohing iiniinmoiihi with him,
tlMUh7«e«ttinfaiMihoilina>'hom%ht
-1 Tim
' Hain, the aamo
a.
native of
r whieh nnder the Chan a^naety waa
o.U*dKwo,th*pre^8h^Uo(J^J}|)
of He-nan. It waa not ar dietant from
Tanafo eriflnel mat of Pa, aim in the present
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FT.LCH.VII.]
THE WORKS OF MBNOIUS.
868
„ JB*K *.* # IS # * it
the change of resolution displayed in hie countenance, he spoke in
a different style, — "Instead of abiding in the channelled fields and
thereby delighting myself with the principles of YAo and Shun, had
I not better make this prince a prince like YAo or Shun, and this
people like the people of YAo or Shun ? Had I not better in my
own person see these things for myself!
5* * "Heaven's plan in the production of mankind is this: — that
they who are first informed should instruct those who are later in
being informed, and they who first apprehend principles should
instruct those who are slower to do so. I am one m Heaven s
people who have first apprehended ; — I will take these principles
ana instruct this people in them. If I do not instruct them,
who will do so 1 "
6. 'He thought that among all the people of the kingdom, even
the private men and women, if there were any who did not eqjoy
I nia plan, and aaid/ or
<«famg»dhUwowk,anrt«tirt'
to, YAo
exactly tha ftoot of
in tno laat sentence, and have
tattnatytnuulated the phi»» literally
^.Thfepaiaepankiatobaiindaiatoodaa
f^^W^'anana^hUwoaoXan
and 8lran/I4o not eee axaatly thai
by I Yin. The meaning tfj|,<ku
* to understand,' to an adfanee on tka* of £V,
■haply 4 to know/ Tne atodant wfll ob o m o
abotnat tt it mod aetWefcr tiwae ttaae%-'te
inetrmet' ^^jftR^ft^^
people,' - 'mankind,' d Sb ,— read at, and -
* j^~-reedetoi%UandtenVtoaeMe*,*
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364
THE WORKS OF MENCIU8.
[BK. V.
m ^ 3F» 4T> IP
it: £»n ae &> IE
i f ii £ ^ j£ %
& E. ffi, 3\
#1
M. #n £,
f*tt «f\
ft W ff
B tt.Jg
M £> ;£
iE^T
such benefits as Yfto and Shun conferred, it was as if he himself
pushed them into a ditch. He took upon himself the heavy charge of
the kingdom in this way, and therefore he went to Tang, and pressed
upon him the subject of attacking HsiA and saving the people.
7. ' I have not heard of one who bent himself, and at the same
time made others straight; — how much less could one disgrace him-
self, and thereby rectify the whole kingdom ? The actions of the
sages have been different. Some have kept remote from court, and
some have drawn near to it; some have left their offices, and some
have not done so : — that to which those different courses all agree is
simply the keeping of their persons pure.
8. 'I have heard that t Tin sought an introduction to Tang by
the doctrines of YAo and Shun. I have not heard that he did so
by his knowledge of cookery.
9. ' In the " Instructions of 1," it is said, " Heaven destroying
Chieh commenced attacking him in the palace of MA. I commenced
in Pa."
<to persuade.' |£ £ Jgj[ f 'advised him
•hoot' 7. Compare Bk.m.Pt ILL 1,5. gg
-BE S§> '*' ** ieek where they same to,
where they eemtered.' a H£, -as in para-
graph 1. 9. See the 8hn-ehing, IV. iv. a, hot
the efettie and this text are so different that
many sappoeeMei^os to qoote from 1
of the hook referred to whieh Oonmetas dis-
allowed. TbanwaiiingfethatChleh'eatroettiee
in nil palaeeinMn led Heaven to destroy hiss,
while I Yin, in aeeordanee with the will of
Heaven, advised Tang in Fo to take action
against him.
begin.'
jgand £, both -££,<*>
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PT. I. ch. vin.]
THE WORKS OF MBNCIUS.
365
3LW=f-ffiffi
*a^f If
S» ilLo E3* 3E ii
H #^# ft
ftTvAf
Chap. VIIL i. Wan Chang asked Meneius, saying, ' Some say
that Confucius, when he was in Wei, lived with the ulcewioctor,
and when he was in Ctfl, with the attendant, Ch't Hwan ; — was it
so t ' Meneius replied, ' No ; it was not so. Those are the inven
tions of men fond of strange things.
2. • When he was in Wei, he lived with Yen Ch f Au-yft. The
wives of the officer Ml and Tsze-IA were sisters, and Ml told Tsze-
1A, "If Confucius will lodge with me, he may attain to the dignity
of a high noble of Wei." Tsze-lft informed Confucius of this, and
he said, "That is as ordered by Heaven." Confucius went into
office according to propriety, and retired from it according to right-
eousness- In regard to his obtaining office or not obtaining it. he
said, "That is as ordered." But if he had lodged with the attendant
imworihylkToiiiitetofUieirretpeoii^prinoM.
jjfr (in S^d *one)* ^, 'one who it fond of
raising trouble,' and in a lighter sense, as note,
'one who is fond of saying, and doing, strange
things.' ^-£^^ ^'lodged in his
hoo^Miterally/AoeWhJm/ Inper.4, J^ltt
jSfr^ ^r^bythoee of whom they whoett;'
jj# S ^f ^, f by thow whom they hott^'Le.
make their hosts, e. Ten Gh'au-yn, sailed also
J^yS^^wasa worthy officer of Wei. One
account has it, thai he was brother to lase-
hVs wife, but this is probably incorrect Ml,
with the name Haia (l£{)r was an unworthy
8.Yiifi>KL4nosoyOo«7uon7srmoHnaonAmeB
sv insane wrm uiwwsm OKAnaoms. i.
£|, «a swelling,' <an ulcer,' and jg[ (read
art, in ist tone), «a deep sea t ed nleer/ Chu
Hal, after Ohio Chi, takes the two terms as
in the translation. Some, however, take the
eharaeters as a man's name, sailed also 2tt
jf|,|gj£,aiid££g£. Theyareprobably
right lhe ( HistoriealBeeords 9 make3tt|S
to hare been the ennneh in attendance on the
dnke of Wei, when he rode through the market-
plaee with the duchess, followed by the sage,—
to his great disgust #A-^feA' <the
cmnuch.' Bnnnchs were employed during the
Chan dynasty. Both the men referred to were
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366
THE WORKS OF MKNOIUB.
■ [•K. V.
Chi Hwan, that would neither have been according to righteous-
ness nor any ordering of Heaven.
3. € When Confucius, being dissatisfied in LA and Wei, had left
those States, he met with the attemnt of Hwan, the If aster of the
Horse, of Sung, to intercept and kill him. He assumed, however,
the dress of a common man, and passed by Sung. At that time, though
he was in circumstances of distress, he lodged with the city-master
Gh'&ng, who was then a minister of Cb&u, the marquis of Oh'ftn.
4. ' I have heard that the characters of ministers about court may
be discerned from those whom they entertain, and those of stranger
officers, from those with whom they lodge. If Confucius had lodged
with the ulcer-doctor, and with the attendant Chi Hwan, how could
he have been Confucius?'
Chap. IX. 1. Wan Chang asked Mencius, 'Some say that
PAi-li Hal sold himself to a cattle-keeper of Ch'in for the skins of
myourite off the duke Ling. 3. Compere
Ieets,VILxxii; Hwan is the Hwan TO there.
££, in 1st tone,-{Jg |£, 'to intercept'
jg£ j£, 'small clothes,' La. the dress off a
common man. £, 'the PurV is the honorary
epithet off the officer who was Oonfueius's host,
and 68 was the proper name off Uie prinee of
Chin, with whom indeed the independenoe off
the State terminated. Ghln* it ie said, after-
wards became 'city-master ' in Sung, and was
known as such ;— henoe he is sc styled here at
an earlier period off his life, 4* jfc jffi
i-ii Hst
harea different application from what 1
to them in the last chapter, par L 7.
9. Vikwoaikw or Pli-£
ADTAsasMmr. z. Pai-11 Hst 1
to the duke Ma (tt- 'the diffueer off virtue,
and maintainer off integrity*)? a. a nsn-daq
His history will UrbundLitetestint^ detailed
in the twenty-fifth and some subeequent Books
off the 'History off the 8ereral States' CM
H^> though the incidents there are, eo.ee
off them, different from Meneius's et '
about him. With regard to that in i
graph, it is not easy to 1
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PT. I. CH. IX.]
THE WORKS OF MENCIU&
367
five rams, and fed his oxen, in order to find an introduction to the
duke MA of Ch'in ; — was this the ease V Meneius said, ' No; it was
not so. This story was invented by men fond of strange things.
2. 'PAi-M HA was a man of YIL The peaple of Tsin, by the
inducement of a round piece of jade from Ch'fti-chi, and four horses
of the Gh'tt breed, borrowed a passage through Ytt to attack Kwo.
On that occasion, Kung Chih-ch*! remonstrated against granting their
request, and PAi-lt Hd did not remonstrata
3. ' When he knew that the duke of Yti was not to be remon-
strated with, and, leaving that State, went to Ch'in, he had reached
the age of seventy. If by that time he did not know that it would
be a mean thing to seek an introduction to the duke MA of Ch'in
by feeding oxen, could he be called wise ? But not remonstrating
where it was of no use to remonstrate, could he be said not to be
account referred to. The account In the
'Histories! Beeords,' H£ jfc gg, Is, that,
after the subfurs&on of Ytt, Hit followed Mi
capita duke to Tain, refitting to toko ser-
vice in thai State, and was afterwards sent
to Ch'in in a menial capacity, in the train
of the oldoat daughter of the home of Tsin,
who waa to beoome the wife of the duke Mo.
Disgusted at being in even a position, Hal
•seconded on the road, and fleeing to Gh*u, he
became noted lor hie akill in rearinc cattle.
The duke Mu somehow heard of his great
oapaeitj, and sent to Ghtk, to reclaim him aa
a runaway aenrant, offering also to pay for his
ransom fire rains' skins. He was afraid to offer
a more valuable ransom, lest he should awakon
1 in ChHl that he wanted to get Hal
on account of his ability ; and on obtaining
him, he at once made him his chief minister.
^£,— read test, 4th tone, -4&> '*• ft*d/
— as In chap. 7, the rst tone. JHFMf, :
as in last chapter, a. Ch'ui-cht and OhHI 1
the names of places in Tain, the one famous for
its jade, the other for its horses, |£, 4th
tone, 'a team of four horses.' Kwo and Yfl
wero'small States, adjoinina each ether, and
only safe against the attacks of their more
powerful neighbour, lain, by their mutual
union. Both the officers of Yu, Kung Cbih-
chl and Pai-lt Hst, aw this, but Hsl saw also
that no remonstrances would prevail with the
duke of Ytt again** the bribes of Tsin. 9. -jjf
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THE WORKS OF MENCITT8.
[be. v.
&3S W 1\ *B Iflf S 7i t,
wise 1 Knowing that the duke of Ttt would be ruined, and leaving
him before that event, be cannot be said not to have been wise.
Being then advanced in Gh*in, he knew that the duke MA was one
with whom be would enjoy a field for action, and became minister
to him ; — could he, acting thu$, be said not to be wise f Having
become chief minister of Ch'in, he made his prince distinguished
throughout the kingdom, and worthy of being handed down to future
ages ; — oould he have done this, if he had not been a man of talents
and virtue 1 As to selling himself in order to accomplish all the
aims of bis prince, even a villager who had a regard for himself
would not do such a thing ; and shall we say that a man of talents
and virtue did it r
ZB>-Z-&»*"*- fl5:fe*
7%— thia may hare been prudent, but was
not honourable. Itfcoontrarytootheraeeovnte
of Hot* • conduct. He is told to have urged
drih-cht to leave Til after hie ;
while he remained himealf to be with the duke
in the evil day which he aaw approaching
H^ ^ are to be taken together.
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PT. II. CH. I.]
THE WORKS OP MKNCIUS.
369
WAN CHANG. PART II.
1ljffc*ift*&*&*1'
Chapter L i. Menciua said, * Po-t would not allow his eyes to
look on a bad sight, nor his ears to listen to a bad sound. He
would not serve a prince whom he did not approve, nor command
a people whom he did not esteem. In a time of good government
he took office, and on the occurrence of confusion he retired. He
could not bear to dwell either in a court from which a lawless govern-
ment emanated, or among lawless people. He considered his being
in the same place with a villager, as if he were to sit amid mud and
coals with his court robes and court cap. In the time of Ch&u he
dwelt on the shores of the North sea, waiting the purification of the
kingdom. Therefore when men now hear the character of Po-t, the
corrupt become pure, and the weak acquire determination.
people stop. 9 jffi it properly 'stupid,' 'obsti-
nate,' but here ae opposed to B£ , we mint take
it in the ssnss of 'corrupt.' Jnllen, indeed,
takes Jffc in the sense of <kabm •*» eYsanuneV
Bat it is better to retain ita proper sSgninoaiion,
and to alter thai of jjpf, with the gloss in the
1. How O miwau s dsfimuu* ibom axd was
sumnon to all oodui SAOss. z. Compare Bk.
IL PtL ilea, and ix; Bk. IV. Ptl.xiii. i.
Tens fovecnnient issues/ Le. a eonrt. ;tt|
R 3L JjjJf Jt> '*» ***** **•■• ****«■•
vol. n.
Bb
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370
THE WORKS OF MBKOIUS.
[M.
u%mz,m
mftm
2. *t Tin said, "Whom may I not serve 1 My serving him
makes him my sovereign. What people may I not command t My
commanding them makes them my people/ 9 In a tune of good
government he took office, and when confusion prevailed, he also
took office. He said, " Heaven's plan in the production of mankind
is this :— that they who are first informed should instruct those who
are later in being informed, and they who first apprehend principles
should instruct those who are slower in doing so. I am tne one of
Heaven's people who has first apprehended ; — I will take these prin-
ciples and instruct the people in them." He thought that among all
the people of the kingdom, even the common men and women, if there
were any who did not share in the enjoyment of audi benefits as
YAo ana Shun oonferred, it was as if he himself pushed them into a
ditch ; — for he took upon himself the heavy charge of the kingdom.
3. ' HAi of Liti-hsia was not ashamed to serve an impure prince,
nor did he think it low to be an inferior officer. When advanced
to employment, he did not conceal his virtue, but made it a point to
ILPtI.ii.aa; and Bk. V. Pt I. Tit a-d.
Obaarr^ that how iaattad at >^F Jfi Jl£. . .
-'if thro *w*ai\y who did not have part in
tho enjoyment*'**- 8- Compare Bk. It Pt. I.
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PT. n. CM. I.]
THE WORKS OF MBKOIUS.
871
&1I ft # # fiJl& !* f£
cany out his principles. When dismissed end left without office,
he did not murmur. When straitened by poverty, he did not
grieve. When thrown into the company of village people, he
was quite at ease and could not bear to leave them. Me had a soy*
tiw, " Tou are you, and I am L Although you stand by my side
with breast and arms bare, or with your body naked, how can vou
defile me ? " Therefore when men now hear the character of HAi
of Lft-hsift, the mean become generous, and the niggardly become
liberal
4. ' When Confucius was leaving Ch% he strained off with his
hand the water in which his rice was being rinsed, took the rice, and
went away. When be left LA, he said, " I will set out by-and-by :"
— it was right he should leave the country of his parents in this
way. When it was proper to go away quickly, he cGd so ; when it
was proper to delay, he did so; when it was proper to keep in retire-
ment, he did so ; when it was proper to go into office, he did so: —
this was Confucius.'
5. Mendus said, ' Po-t among the sages was the pure one ; t Tin
ittos the £&Ef<* that
sS is 'to have the arms
is wanting thai*,
plaaa mot* plain.
bare,' and 2JL< toputoffaU the upper garment
l^^together^'tohaTothebodynakecL'
Here and in par. 1, JJ[ is expre ssed more nearly
by ' eharaoter,' than by any other SngUsh term.
4, Jhp 'to rinse or wash rise/ 'the water in
which riot is washed.' The latter is the sense
here. ^ jMS^wai the answer ghren
by Oonfados to laee-ra, who wished to hurry
e in?
byC
him
away. 5. I hate indented the nd j ootlto
B D 2
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872
THE WORKS OF MENCIUS.
[B». v.
Sim m^iL5#il
£,# £ a x « * ?.
& ^£
was the one most inclined to take office ; Hfti of Lift-hsft was the
accommodating one ; and Confucius was the timeous one.
6. • In Confucius we have what is called a complete oonoert
A complete concert is when the large bell proclaims the commence-
ment of the music, and the ringing stone proclaims its close. The
metal sound commences the blended harmony of all the instruments,
and the winding up with the stone terminates that blended har-
mony. The commencing that harmony is the work of wisdom.
The terminating it is the work of sageness.
7. 'As a comparison for wisdom, we may liken it to skill, and as
a comparison for sageness, we may liken it to strength ;— as in the
case of shooting at a mark a hundred paces distant. That you reach
it is owing to your strength, but that you hit the mark is not owing
to your strength. 9
'timeous 9 to translate the H& here, meaning
that Confucius did atoTory tfm * what the circum-
stances of it required, possessing the qualities
of all other sages, and displaying them, at the
proper time and place. 6. The illustration of
Confucius here is from a grand performance of
music, in which all the eight kinds of musical
instruments are united. One instrument would
make a /^fifo* small performance.' Joined,
they make a Jfe ^£ Jjfr, 'a collected great
performance,'-- 'a oonoert' jff»ffifr* nd ffi
areaUusedasTerhs. ^^]^, <dl»oriminated
rules,' indicates the separate music of the
various instrumente blended together. ^£
€tt and J£ j£* are not parts of the ooneert,
but the signals of its commencement and close,
the ^ referring to ^ ^ jtt. 7. Observe
the comma after jQj and ]g. ^-jj^
'The other three worthies,' it is obs er ved, * car-
ried one point to an extremcubut CVtnraeius was
complete in everything. We may compere
each of them to one of the seasons, but Con*
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FT. It. CH. II.]
THE WORKS OF MKNCIUS.
873
&-#>-&,#>£ I its
Chap. II. i. Pdi-kung t asked Mencius, saying, 'What was the
arrangement of dignities and emoluments determined by the House
ofChlur
2. Mencius replied, ' The particular* of that arrangement cannot
be learned, for tne princes, disliking them as injurious to them-
selves, have all made away with the records of them. Still I have
learned the general outline of them.
3. ' The Son of Heaven constituted one dignity ; the kung one ;
the haxj one; the pai one; and the tsze and tne nan each one
of e^nal tank : — altogether making five degrees of rank. The rtjlkr
again constituted one dignity ; the chief ministbb one ; the great
officers one ; the scholars of the first glass one ; those of
the middle class one ; and those of the lowest class one ; —
altogether making six degrees of dignity.
* duke, marquis, Ctrl, visoounV*&d luni,' and
also * do"
fuetas iy the grand, harmonious air of heaven,
flowing through all the seasons.'
SL Tks abjuhoemkbt of mexmss ajtd bmolu-
nm aooonpnra to thb. dyjustt or ChJUj.
1. Pei-kung I was an officer of the State of Wet
The double surname, 'Northern-palace,' had
probably been given to the founder of the
family from his residence, a. Many passages
night be quoted from the U Oil, the Chaull,
ana the Shu*ehing, illustrating, more or less,
the dignities of the kingdom and their emolu-
ments, but it would be of little use to adduce
them after Meneius's declaration that only the
general outline of them oould be ascertained.
It is an important fact which he mentions,
that the princes had destroyed (*-4r> 3rd tone)
many of the records before histirae. The
founder of the Ch'in dynasty had had prede-
cessors and patterna SEL 4th tone, < to hate.'
Juke, prince, count, marquis, and baron,*
but they by no means severally correspond to
those dignities. It is better to retain the
Chinees designations, which, no doubt, were
originally meant to indicate certain qualities
of those bearing them. ^^-'Just, correct,
without selfishness/ £eL « taking care oiy—
in the sense of 'guarding the borders and
important places against banditti ; poss o sssd of
the power to govern.' 4(t conveys the idea of
'elder and intelligent^' one capable of presiding
over others.' ^»y.' to nourish/ 'one who
genially cherishes the people.' j^|(trom(j),
' field/ and jj[j, 'strength';, 'one adequate to
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THE WORKS OF JOLTCIU8.
[«. v.
* h x 1 »***&« 'f
4. 'To the Son of Heaven there was allotted a territory of
a thousand It square. A Eung and a HAu had each a hundred U
square. A Ffti had seventy lt> and a Toe and a Nan had each fifty
ft. The assignments altogether were of four amounts. Where the
territory did not amount to fifty U, the chief could not have aooess
himself to the Son of Heaven. His land was attached to some
HAu-ship, and was called a FA-yuno.
5. ' Tne Chief ministers of the Son of Heaven received an amount
of territory equal to that of aHAu; a Great officer received as much
as a FAi ; ana a scholar of the first class as much as aTsse or a Nan.
6. ' In a great State, where the territory was a hundred ft square,
the ruler had ten times as much income as his Chief ministers ;
emoe and labour/ The a
' is anliMbb to all the dignities
L aiid undsr each of them are the
-,- *™* fc 1 tt
'onewhoosnilhatrste what is good and
^-^•to-wrt.-to.-tain;'-.^^,
«a great onstainer.' J^, «a seholsr,'
en^arr^-^^^^^thediirignatlonof
oneentrnatedwittibnaUiam' 4. Jfc^jjf^f 1
Jl ,-*his moans, seoording to the common-
, * 1,000 ft in breadth, and
1,000 ft in length, making an area of 1,000,000
A' On this, however, the following Judgment
iagifen by the editors of the imperial edition
of the nve CM*y of the present dynasty :—
4 Where we And the word wputn (~jf) we are
net to think of an exact square, but simply
that, on a calculation, the amount of territory
is canal to mmtny square ft. For instance, we
of jgVmlsr,' are told by the minkssr lean that, at the
- -** we st e r n capital of Chin, the territory was 800
ft square. The meaning is that there wore
8x8 sauaresof xoo& At the east
again, the terr it or y was 600 ft sauare,
6x6 sguares of xoo H. Patting these t
together, we get the total of 1,000 ft 1
So In regard to the various ~
-■TM1
princes, we are to
their form ;
attached;' Mf, <meritorioueni
States were toosmail to bear she
might be Taried by the hula and
rivers, their area, in round numbers, amounted
to so much; '—sec In theLtCht,m. t, a, where
thetext,lioweTer,UnotataUperspienous. |Rf,
These
anpearing borom she sovereign, and ftis i s tor e ,
tut names and surnames of their ch iefs mix
sent into court by the great princes to whom
they were ottsoM, or perhaps thcyappceiedjn
theirtram^-eseoaAnaIeots l XyLi.r. 5.7Q
J^, 'Head scholar,' oould only be applied to
thosoholamoftheiuutelammtto
immediate government ^6. # A lEtf
would be runners, clerks, and other euber
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PT. II. CH. II.]
THE WORKS OF MENCIUS.
875
— ~)j T&
* lift $f ±
± f| itfe p.
f& - ^ j& __
a Chief minister four times as much as a Great officer; a Great
officer twice as much as a scholar of the first class ; a scholar of
the first class twice as much as one of the middle; a scholar
of the middle class twice as much as one of the lowest; the
scholars of the lowest class, and such of the common people as
were employed about the government offices, had for their emolu-
ment as much as was equal to what they would have made by
tiffing the fields.
7. 'In a State of the next order, where the territory was seventy
ft square, the ruler had ten times as much revenue as his Chief
minister ; a Chief minister three times as much as a Great officer ;
a Great officer twice as much as a scholar of the first class ; a scholar
of the first class twice as much as one of the middle ; a scholar of
the middle class twice as much as one of the lowest ; the scholars of
the lowest class, and such of the common people as were employed
about the government offices, had for their emolument as much
as was equal to what they would have made by tilling the fields.
8. ' In a small State, where the territory was fifty It square, the
ruler had ten times as much revenue as his dnief minister;
a Chief minister had twice as much as a Great officer; a Great officer
twice as much as a scholar of the highest class ; a scholar of the
highest class twice as much as one of the middle ; a scholar of
all who bad lands reoerired their income* from
them, aa cultivated on the ■ytem of mutual
aid, while the landlem eeholam and other
eubordinatea received according to the i
ihhn, which appear in the Chie Li, aa
Hf'^W^ft dm Hat gWea hie
opinion, thai, from the aorareign downwards,
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876
THE WORKS OF MBNCIUS.
[BK. ▼•
!TAwfclj9l±
5; A>;£ «L.A ^
T^ 35» H*
the middle clads twice as much as one of the lowest ; scholars of the
lowest class, and such of the oommon people as were employed about
the government offices, had the same emolument ; — as muoh, namely,
as was equal to what thejr would have made by tilling the fields.
9. * As to those who tilled the fields, each husbandman received
a hundred m&u. When those m An were manured, the best husband-
men of the highest class supported nine individuals, and those ranking
next to them supported eight The best husbandmen of the second
class supported seven individuals, and those ranking next to them
supported six; while husbandmen of the lowest olass only supported
five. The salaries of the common people who were employed about the
government offices were regulated according to these differences.'
Chap. HL 1. Wan Chang asked Mencxus, saying, ' I venture to
ask the principle* 0/ friendship/ Mencius replied/ Friendship should
be maintained without any presumption on the ground of one's
superior age, or station, or the circumstances of his relatives. Friend-
ship with a mem is friendship with his virtue, and does not admit of
assumptions of superiority.
L 3rd tone, haying raftranot te afa> Jfa
^*on«'ibpe*hw^'intb*widert^306pU4k»
thattarm. OUarYehow^^Ukeiap
from the land. o. ^£,— read torn, j&— read
Urn, < nneran 9 ' « different.'
a Fmmhhp warn hatb brbki to she
wnaum or the raronx Trbbb hat nioii-
on Tin oaoovD or o*n*a owv adya*-
TAOl
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PT. II. CH. III.]
THE WORKS OF MBNCIUS.
377
@ jLgfl ^ M £ 2 A AJ
^ >J> ^§L£ #»^ && A
2 ; ' There was Mftng Hsien, chief of a family of a hundred
chariots. He had five friends, namely, 1 5-chftng Uhift, MA Chung,
and three others wfoss nam** I have forgotten. With those five
men Hsien maintained a friendship, because they thought nothing
about his family. If they had thought about his family, he would
not have maintained his friendship with them.
3. 'Not only has the chief of a family f a hundred chariots
acted thus. The same thing was exemplified by the sovereign of
a small State. The duke HAi of PI said, "I treat TsseHue as my
Teacher, and Ten Pan as my Friend. Am to Wang Shun and Ch'ang
Hied, they serve me," *
4. ' Not only has the sovereign of a small State acted thus. The
same thing has been exemplified by the sovereign of a large State.
the preceding^, and goes on to its explana-
tion. ^ reiers to the indiYidual who is the
object oftne ^ ; friendship with him as vir-
tuous win tend to help our Tirtue. >£f£fe>
'to have presumptions, ' with reference of course
to the three points mentioned, but ae of those
the second most readily comes into collision
with friendship, it alone is dwelt upon in the
sequel a. MangHsien,— see 'Great Learning,*
Comm. x. so. 3. J£, read Ft,— see Analects,
; suppose that, after the time
le chief hadheld this place
hetitleofKung. 'Ins kind
VLtIL We most
of Confucius,
and district with the title of Kung.
QfiV is the honorary jmithet
OonfuchM'e grandson. J»,— read
Pan appears to have been the son of the sage's
farourite disciple. 4. Ping ('The Rsciflcator*)
was the honorary epithet of the duke jK&*> o»
556-531. Hal T*ang was a famous worthy of
his State. ^\ ^jj-, 'safer being said.* j£
is
Tea
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978
THE WOBKS OF MENCIUS.
[SK.V.
3
-4- jaSfc /■> BBC. H2fe
X ^f. M K 1
There was the duke Fing of Tain with HAi Tang: — when Tamg
told him to come into his house, he came ; when he told him to m
seated, he sat ; when he told him to eat, he ate. There might only
be coarse rice and soup of vegetables, but he always at* his fill, not
daring to do otherwise. Here, however, he stopped, and went no
farther. He did not call him to share any of Heaven's plates, or to
govern any of .Heaven's offices, or to partake of any of Heaven's
emoluments. His conduct was but a scholar's honouring virtue and
talents, not the honouring them proper to a king or a duke.
5. 'Shun went up to court and saw the sovereign, who lodged
him as his son-in-law in the second palace. The sovereign also en-
joyed there Shuns hospitality. Alternately he was host and guest
Here was the sovereign maintaining friendship with a private man.
£,^,reud^4th*one. The£after
4fc £j£ and + ^ Is wanting In many
seem to be a oomplalnt that the duke did not
share with the scholar his own rank, &a>, hot
the imtanlng In the translation, which la that
given br theeommentator, ispernapetheeorreet
one. JUnk, station, and revenue are said to be
Heaven's, aa entrusted to the ruler to be con-
ferred on individuals able to occupy In them
for the pubUe good. 5. In this parsgraph,
Meoclus advances another step, and exemplifies
the highest style of friendship. Ohn Hat, after
Obao Oh% explains tff by ^ as if it <
*togoupto 9 ae.toeourt. j^ff?- J|f H*'
'attached or supplements palace.' s£f £r
that he went to Skua's palace, and partook of
his food/ The more eommon meaning <*WL
however, la 'to entertain.' jgjgjjfc,-
JeetlaonlyVao. ^J,« made a guest N
was the host ^, 'made a heat' of I
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PT. II. CH. IV.]
THE WORKS OF HSNOIUS.
879
flt2*JS8*
6. 'Keepect shown by inferiors to superiors is called giving to
the noble the observance due to rank Bespect shown by superiors
to inferiors is called giving honour to talents and virtue. The
rightness in each case is the same/
Chap. IV. i . Wan Chang asked Mencias, saying, * I venture
to ask what feeling of the^ mind is expressed in the presents of
fnendship V Mencius replied, • The feeling of respect'
2. ' How is it,' pursued Chang, • that the declining a present is
accounted disrespectful? 1 The answer was, 'When one of honour-
able rank presents a gift, to say in (he mind, " Was the way in
which he got this righteous or not? I must know this before I can
receive it ; ' — this is deemed disrespectful, and therefore presents are
not declined/
3. Wan Chang asked again, ' When one does not take on him
in so many express words to refuse the gift, but having declined it
was^gueet. &B-jg|,«fe- §g-$
*W ST' ***** Tightness or propriety of things.*
HOW MjUNUUS DMMNMD
rams wm men rae ranrom, orenxssons of thb
nopuL x. KB is explained by J&, hot that
term is not to be taken in the sense of 'to
receiTc,' hut as a synonym of ^flj. If we dis-
tinguish the two words, we may take ^flj as
- the £ of the last chapter, and gg^ the
gift, expressive of the friendship, a. Chu Hst
says he does not understand the repetition of
ffi £. It has probably crept into the text
through the oversight of a transcriber, 1
we suppose, with the £> ffo that the repots
tion indicates the flrmnees and decision with
which the gift is refused, but the introduction
of that element seems out of place. 0> ijt
— £3 is the reflection passing in the mind, as
In the next paragraph alee. We must suppose
^ at the nominative in Jj£j[ ^ ^ >fC
&. 3. jj|| is not to be understood of Wan
Chang, but as indicating the hesitancy and
delicacy of the scholar to whomagftMeihfcd.
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880
THE WORKS OF MENCIUS.
[BK.V.
^ & ^ % £ w
~s*a*.ifc\#g0
4*
in his heart, saying, M It was taken by him unrighteously from the
people/ 9 and then assigns some other reason for not receiving it ,-—
is not this a proper course !' Mencius said, 'When the donor offers
it on a ground of reason, and his manner of doing so is according to
propriety; — in such a case Confucius would have received it/
4. Wan Chang said, ' Here now is one who stops and robs people
outside the gates of the city. He offers his gift on a ground of
reason, and does so in a manner according to propriety; — would
the reception of it so acquired by robbery be proper t' Mencius
replied, ' It would not be proper. In "The Announcement to Rang"
it is said, " When men kill others, and roll over their bodies to take
their property, being reckless and fearless of death, among all the
people there are none but detest them : "—thus, such characters are
to be put to death, without waiting to give them warning. Yin re-
ceived thi$rule from Heft, and Chftu received it from Yin. It cannot
* a* #it^£ ■»"*•*■*
•y ^jfr. — d |H to the dessrringnsss of the
soholar, or something in his dremmstsnees
which renders the gift proper sad seasonable.
Compere Bk. II. PklLiii. 3,4. The moaning
of Jfe is determined (contrary to Ohio Ohl)
by the ffL which takes its plsos in the nest
iv.rtn.«iiti. #^&Z%-
Wfr ss in the lest paragraph, adverbially, ■
'inthisoess/ ££0,sss<
BfeV.x.xs, thong* thstsxtmi
in the quotation, sad H and tt£ take she
plaosofJ£Candjgf. ^-'fartheeekeof/
Le. to take. jjg - * j^isapessagt of whisk
^meaning is mnehdiepnted. OhaHstsnp-
posss it a gkss that has erept into the text.
I have gtien it wnst seamed the most Hkely
****"- ^fs^'-^* 11 "* 1 "*
to whom the gift is oflered, sad ;£, the finds
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PT. H. CH. IV.]
Iff ^f-
THE WORKS OF MKNCIUB.
mm
381
p*i # i %
MM.Mim
be questioned, and to the present day is dearly acknowledged
How can the gift ofa robber be received ? '
5. Chang said, 'The princes of the present day take from their
people just as a robber despoils his victim. Yet if they put a good
nee of propriety on their gifts, then the superior man receives them,
I venture to ask how yon explain this.' If endue answered, ' Do
you think that, if there should arise a truly royal sovereign, he
would odDeot the princes of the present day, and put them all to
death t Or would he admonish them, and then, on their not chang-
ing their ways, put them to death t Indeed, to call every one who
takes what does not properly belong to him a robber, is pushing
a point of resemblance to the utmost, and insisting on the most re-
fined idea of righteousness. When Confucius was m office in LA, the
people struggled together for the game taken in hunting, and he
also did the same. If that struggling for th6 captured game was
proper, how much more may the gifts of the princes be received V
6. Chang urged, * Then are we to suppose that when Confucius
of robbery. £ Jft— ** atom By
ffr r ng eUndoa to Mtmrhn ***»—**
toa^<to take together.' j£fg3£
a* in the
Z
to the
;• the meaning is
£ (£ <«*a)ta unin-
tellMUe to Oh* Hat I bare gr?en the not
unlikely oarplanstion of Ohio ChX Bat to get
rid of the declaration that Oo nfaeto* himeelf
Joined in the struggling, the oritks ell eay it
only means that he allowed the custom.— The
introduction of this yielding on the part of
Contains to a yolgsr praetfae Is an adroit ma*
nonm* by Monetae. The olenee of the people
p ropr i ety *» straggling for the 1
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382
THE WORKS OF MENCIUS.
[BK. V.
held office, it was not with the view to carry his doctrines into
practice T 'It was with that view/ Meneius replied, and Chang
rejoined, ' If the practice of his doctrines was his business, what
had he to do with that struggling for the captured game V Meneius
said, ' Confucius first rectified his vessels of sacrifice according to
the registers, and did not fill them so rectified with food gathered
from every quarter; 1 'But why did he not go awayT 'He
wished to make a trial of carrying his doctrines into practice. When
that trial was sufficient to show that they could he practised and
they were still not practised, then he went away, ana thus it was
thab he never completed in any State a residence of three years.
7 # * Confucius took office when he saw that the practice of his
doctrines was likely ; he took office when his reception was proper;
he took office when he was supported by the State. In the case of
his relation to Chi Hwan, he kK>k office, seeing that the practice of
and the offence of the princes in robbing their
people, were things of a different class. Yet
Ifeneius's defence of himself In the preceding
pert of the peragraph is ingenious. It shows
thai he was eminently a practical man, acting
In the way of expediency. . How Jar that way
may be panned will always depend on drown-
6. ffi *Q }H H (and tone, in-
t fKjt Kc ** erfAtntly * question
€rohim * ttW. BE £? £$ ta «***
ligibletoGhuHst. The translation is after the
commentator Hstt(|^^). 'Food gathered
from erery quarter,'— i e. gathered without dis-
crimination. It would appear that the practice
of ^K ft£had some connexion with the offer-
ing of sacrifices, and that Confucius thought
that if he only rectified the rules for sacrifice,
the practice would fall into disuse. But the
whole passage and its bearing on the struggling
for game is obeoure. 2^— 'a prognostic,* 'an
omen,' used figuratively. 7. See the 'Lift of
Confucius,' though it is only here that we hare
mention of the sage's connexion with the duke
Hsiao. Indeed no duke appears in the annate
of Wei with such a posthumous title. GhuHst
supposes that the duke Ch*u (see Analects, VH.
xiv, note) is intended, in which the anther of
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FT. II. CH. V.]
THE WORKS OF MBNCIU8.
888
#»W 3£ f¥ ic, it
his doctrines was likely. With the duke ling of Wei he took office,
because his reception was proper. With the duke Hsi&o of Wei he
took office, because he was maintained by the State. 9
Chap. V. 1. Mencius said, ' Office is not Bought on account of
Srverty, yet there are times when one seeks office on that account,
arriage is not entered into for the sake of being attended to by
the wife, yet there are times when one marries on that account*
2. ' He who takes office on account of his poverty must decline
an honourable situation and occupy a low one; he must decline
riches and prefer to be poor.
3. | What office will be in harmony with this declining an honour-
able situation and occupying a low cue, this declining riches and
preferring to be poor t ouch an one as that of guarding the gates,
or beating the watchman's stick.
4. ' Confucius was once keeper of stores, and he then said, " My
calculations must be all right That is all I have to care about
generally, as in the translation. *.J£»— L*.
f4ff f 'an honourable situation/ and & —
j|£, 'rich emolument/ 3. jg[, the rat
tone, < how.' The firat 5JL as above, and heln-
ingtbe rhythm of thesdntenoe. fgiB(goiaf
round the berrierHptes, ' embracing *them, at
it were) andS^ave to be taken together,
endnote* two thinsjt,oroaees; eeetheYI-ehtofc
App. m. Seek Ei& 4. In 8se-ma Onion's
History of Oonfttciue, for |gi (4th tone) |^ we
haTB 2^5 ^ j£, but in a ease of this kind
theMrthorityofMenoiuiktobefollowed. ^,
—read fee*, 3rd tone, ( entries in a book. 9
Annual ostentations of aeeeunts are denomin*
aeontlonaOhl Hwan, and not duke Ting, be-
eaase the dnke and his government were under
the eontrol of that nobleman.
Sw HOW OVflUB MAT BB TATSS OV AOOOUVT OF
rovaaii, BiTToaxToaoxBXAivooxnrrioBs. z*Tjr
ftnd "A %,— it is as well to translate here
abstraetly, <omee/ and < marriage/ 4J, 4 th
tone,'fbr,' 'onaeeountot' The proper motire
for taking oflee ie supplied to be the earrying
tinne one's line. J^,— not interrogative, but
serving as a pause for the roioe. 3ttL 4th tone,
<the being supported/ but we may take it
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884
THE WORKS OF MEKCIUB.
[BK. V.
He was once in charge of the public fields, and he then said, "The
oxen and sheep must be fat ana strong, and superior. That is all I
have to care about/'
5. * When one is in a low situation, to speak of high matters is
a crime. When a scholar stands in a prince's court, and his prin-
ciples are not carried into practice, it is a shame to him/
Chap. VL i. Wan Chang said, 'What is the reason that a
scholar does not accept a stated sunport from a prince ? ' Mencius
replied, ' He does not presume to ao so. When a prince loses his
State, and then accepts a stated support from another prince, this is
in accordance with propriety.^ But tor a scholar to accept such sup*
port from any of the princes is not in accordance with propriety/
2. Wan dhang said, 'If the prince send him a present of grain,
•l^^ r ai^ monthly,^, whenAdirtlnctlon
is made between the term* ^f , 4th tone.
> but I do not understand the uee of Sfrin
thiesens*. H^reafain the history h*»jg^
£(*-ft|)l& Tfcsmwemthcnirstomoee
Oonfueitts tool, before the death of hit mother,
and while th ey w or e y o islj iiggilpgwith poverty.
and tone),— it is dimouh to csprosi the foree
of the 2fc? Hosteirimaman'apropcroourt,'
Le. the court of the prinee who hat ealled him
to omoa, and where he ens* to develop and
carry out hu principles, It it mid that thie
pamgrnph gtris the reasons why he who take*
omee far poverty mnst be eontent with a low
situation and small emolument, hot the oon-
kisaoniewhatdiAealttotraee. Thc|JV|
£ ftfc fe ££ says :— « Why did Confucius
oonnnehinieslftolmTinfhismlonlstionseKaeL
and his oatUe sleek and mtT Beoanminhia
humble position he had nothing to do with
businees of the State, and he would not ineur
theerime of usurping a higher omoa. Unmaking
a pretence of poverty, a man keep long clinging
to high, ottos, he •tends in his prince's court,
but earries not principle* into practice :— sen
he lay his hand on his heart, and not feel the
shsmeofmaldnghisomosofnoneefleett' Thfe
is true, but it it not neoesmry that he who takes
offioe because he it poor should oontinne to
oooupy it simply with the desire to get rich..
6. Howascwhu
nut bt A ouams e fati
orannmiioAi
jh » here the scholar, the
candidate for public office and use, still un-
employed. >|?^, 'dom not depend on/ i.e.
assure himself of a regular support by recwiTing
regular pay though not inoffiis. ~
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pt. n. CH. VI.]
THE WORKS OF MENCIUS.
885
3M& % %>&„ % m z a
# * :* a* *i isi * * g *.
Pf 4offi -^ ^ ^ 0?&o^
"" # n& 1* fa b.£ ;& ■*.
^/br instance, does he accept it ? * ' He accepts it/ answered Meneiu*
' On what principle of righteousness does he accept it ?' ' Why —
the prince ought to assist the people in their necessities/
3* Chang pursued, ' Why is it that the scholar will tku$ accept
the prince's help, but will not accept his pay 1 * The answer was,
1 He does not presume to do so/ ' I venture to ask why he does
not presume to do so/ ' Even the keepers of the gates, with their
watchmen's sticks, have their regular offices for which they can take
their support' from the prince. ^ He who without a regular office
should receive the pay or the prince must be deemed disrespectful/
4. Chang asked, 'If the prince sends a scholar a present, he
accepts it ; — I do not know whether this present may be constantly
repeated/ Mencius answered, * There was the conduct of the duke
oat all the meaning that is in 3*£. j|§J$
££, 'disrespeetfnl,' Miobe taken, in its i
driven from his Stat s, finding an assured and
regular support with another, see the Lt-ehl,
DC.8eetLl.13. It is only stated there, how-
ever, that a prinee did net employ another
refugee prinesas a minister. Weknowonlyfrom
Mtirrfor. so far as I am aware, that a prinee
driven from his own dominions would find
maintananee in another State, aeeording to a
sort of law. a. <fgf jjfc . < what is th* principle
of righteousness?' or simply— 'what is the ex-
planation </?' J^-JJjj| <to giro aJins,' and
generally to bflpihe needy. fjjg,-*eeBk.IL
PILt.s A seholar not in ossee is only one
ofthepeople. * |§ £>
VOL. EL
if he giv* him,'
puoation of a want of humility in the seholar,
who is only one of the people hav"
avingn
and yet is eontent to take pay, as if he had.
4. ^g,— read ek\ 4th tone (below, the same ,
'frequently/ ^ 0)sj, <ealdron nosh, 9 Le.
flesh eoaked. ^-j^ the 1st tone, <to mo-
tkm with the hand.' f£^'~ J 0f' 4fthtoM '
^ was Tsm-ess*s name. To bow, raising the
C
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386
THE WORKS OF MENCIUS.
[BK. V.
w « * # n m ^
lift to Tsze sze — He made frequent inquiries after Tsse-ase's health,
and Bent him frequent presents of cooked meat. Tsze-eze was dis-
pleased; and at len^,havmffmotioned to the messenger to so outside
the great door, he bowed his head to the ground with his race to the
north, did obeisance twice, and declined the gift, saying, " From this
time forth I shall know that the prince supports me as a dog or
a horse." And so from that time a servant was no more sent with
the presents. When a prince professes to be pleased with a man
of talents and virtue, and can neither promote him to office, nor
support him in the proper way, can he oe said to be pleased with
him?'
5. Chang said, ' I venture to ask how the sovereign of a State,
when he wishes to support a superior man, must proceed, that he
may be said to do so in the proper way?' Menoius answered, 'At
Jirst, the present must be offered with the prince's commission, and
the scholar, making obeisance twice with his head bowed to the
ground, will receive it But after this the storekeeper will continue
luawijtotbeUntfoi^ha^WMcalWd^^; If they were received, the party performed hit
lowering the hands in the first plate to the obeisances inside. To bring out the meaning of
ground, and then falsing them to the forehead, «f 0P / that properly belongs to jtt, we most
bowing the head to the earth t^^,^^..^. J^-theae-*
_ Tsse-ese appears on this natfonefano«eerorser^ntofaTeiylowelse«.
oeeasion to have first performed the most pro- . i»r -rt- »s tfflf -V iMf ate <S*^6»
mimdezpzessionorhomag^asifintlieprlnee't S WWWWC'"W"3F' WW'
presence, and then to have bowed twice, with 'a message from the prince,' remindingof eonree
priate place in the case of declining the gifts, an adverb, ' the appearance of being troubled.'
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PT. II. CH.VII.]
THE WORKS OF MENCIU&
887
f iff mm
<L m A* W m
if ##» ±
to send grain, and the master of the kitchen to send meat, presenting
it as if without the prince's express commission. Tsse-sze considered
that the meat from the prince s caldron, giving him the annoyance
of constantly doing obeisance, was not the way to support a superior
man.
6. 'There was Y&o's conduct to Shun: — He caused his nine
sons to serve him, and gave him his two daughters in iaarriage; ha
caused the various officers, oxen and sheep, storehouses and granaries,
aU to be prepared to support Shun amid the channelled fields, and
then he raised him to the most exalted situation. From this we
have the expression — " The honouring of virtue and talents proper
to a king or a duke/' '
Chaf.^ VH. i. Wan Chang said, 'I venture to ask what prin-
ciple of righteousness is involved in a scholar* s not going to see the
princes! 9 Mencius replied, ' A scholar residing in the city is called
"a minister of the market-place and well, 19 and one residing in the
country is called " a minister of the grass and plants." In both cases
he is a common man, and it is the rule of propriety that common
6. See Pt Li. 3. ""* *fc -fc> jB,— the seoond characters; Wan Chang evidently intend* Men-
oins himself. HI, 'city,' as in chap. It. per, 4.
t— here as a synonym, in apposition with
different from the 4& K below. Every in-
^£ is read so, in 4th tone.
7* War a scbo&ab should nnoura eoxso 10
sna thb mrn s t, wkbjt «*"wh> bt uddl Com*
pare Bk. IIL Pt U. i, rf at 1. We supply
■J* as the sohjeet of J^; and other verbal
C C 2
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388
THE WORKS OF MENCIU&
[BK. V.
M * W % B>iL*& $; ^ &
Si§ tAb JL «i 21* 45 ^
men, who have not presented the introductory present and become
ministers, should not presume to have interviews with the prince. 9
2. Wan Chang said, * If a common man is called to perform any
service, he goes and performs it ; — how is it that a scholar, when the
mince, wishing to see him, calls him to his presence, refuses to go t 9
Menctus replied, ' It is right to go and perform the servioe ; it would
not be right to to and see the prince.'
3. * And/ added Mmciua, 'on what account is it that the prince
wishes to see the scholar 1* ' Because of his extensive information,
or because of his talents and virtue/ was the reply. ' If because
of his extensive information/ said Meocius, 'such a person is
a teacher, and the sovereign would not call him ; — how much less
may any of the nrinoes do so ? If because of his talents and virtue,
then I have not heard of anyone wishing to see a person with thoee
qualities, and calling him. to his presence.
4. * During the frequent interviews of the duke Mi with Tsae «o,
dWJdnal maybe called a |jjT y — being a subject, La. it fo right in the common man, to perform
and bound to serre the sovereign, and this is aerrioe being hie flfe, or office. And to with
^fT^^^JS^^^^^^T thoeebolar. He wUlio when called ae a scholar
In the other eaee it denotes one who is officially v ,,, „ M ■ r , - «- **>
<»»!**«.' ffi-ijg. «,-«*, in,* • hw,M i*-"*.**-**". *«-»
ft ia difficult to indicate in another language. _ ' -J^_I\— _*_ J*
& 4 It bright to go and perforin the service/ ffc (in 4th tone) ^ g| -^ ||g £ 3g-
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FT. II. CH. TIL]
THE WORKS OF MKNCIUS.
889
£&£WM#>§Agl
be oiM Jay said to him, "Anciently, princes of a thousand chariot*
they haTe merely said that he should be made a friend oft" When
Tsae-tn was thus displeased, did he not say within him$df y — " With
regard to oar stations, you are sovereign, and I am subject How
can I presume to be on terms of friendship with my sovereign 1
With regard to our virtue, you ought to make me your master.
How can you be on terms <rf friendship with me V Thue, when
a ruler of a thousand chariots sought to be on terms of friendship
with a scholar, he could not obtain his wish : — how much less could
he call him to his presence !
5« 'The duke Ching of Ch'i, once, when he was hunting, called
his forester to him by a flag. Theforeeter would not come, and
ihe duke was going to kill him. With reference to this incident,
Conftccius said, " The determined officer never forgets that hie end
below; J£j[ -with ell his dignity,'^' <=£
jJ&-2~ )jf, Bk.IV. Pt DLrriY. i, * *., tmt
the second 5£ also responds to jgj. Ths
5. 8esBk.III.Pt.II. us. 6. The explanation
of the various flag* here is from Chu Hst, sltsr
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890
TQE WORKS OF MKNOICTS.
[sx. ▼•
JHfttftglf AJJUf H_.
•&>£JL*A>5Em*Ag $
PIWAAAS^J&ftA.jt
***.A»#A*|*ft>
ft «.« ¥ „¥ tt K ^ SM*
may ie in a ditch or a stream ; the brave officer never fbnrets that
he may lose his head." What was it in the forester that Confucius
thus approved 1 He approved his not going to ike duke, when
summoned by the article which was not appropriate to him.'
6. Chang said, ' May I ask with what a forester should be sum-
moned?' Mencius replied, 'With a skin cap. A common man
should be summoned with a plain banner ; a scholar who has taken
office, with one having dragons embroidered on it ; and a Great officer,
with one having feathers suspended from the top of the staff.
7. 'When the forester was summoned with the article appropriate
to the summoning of a Great officer, he would have died rather than
presume to go. If a common man were, summoned with the article
appropriate to the summoning of a scholar, how could he presume
to go % How much more may we expect this refusal to go, when
a man of talents and virtue is summoned in a way which is in-
appropriate to his character 1
8. ' When a prince wishes to see a man of talents and virtue,
and does not take the proper course to get his wish, it is as if he
wished him to enter his palace, and shut the door against him.
the Chan Ii. The dictionary may be consulted
about them, "j^f J^"^ Jfl- 7* A men of
talents end virtue ought not to be celled at all ;
the prince ought to go to Mm. &
— -this is another eeee of a verb
the pronoon end another objective ;— -literally,
' shut him the door/ |& ^Sp 4 -** the Shih
> followed by
ching, II. r. Ode DC at x. Julian <
the translating^ *|| by 'the way to Chin,*
but that is the meaning of the tanas in the
ode ; and, as the royal highway, it is need to
indicate figuratively the great way of righteous-
ness. Jj^~intheodejjg(*a), the art torn*
The ode is attributed to an oUcer of one of the*
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PT.n. CH.VIII.]
THE WORKS OF MBKOIU&
391
£t;ff,
'J> in J&
If* A
Now, righteousness is the way, and propriety is the door, bat it is
only the superior man who can follow this way, and go oat and in
by this door. It is said in the Bool* of Poetry,
"The way to Ch&u is level like a whetstone,
And straight as an arrow.
The officers tread it,
And the lower pe ople see it/ 9 '
9. Wan Chang said, 'When Confucius received the prince's
message calling him, he went without waiting for his carriage.
Doing so, did Confucius do wrong 1 ' Menciiis replied, * Confucius
was in offioe, and had to observe its appropriate duties. And
moreover, he was summoned on the business of his office/
Chap. VIII. 1. Mencius said to Wan Chang, 'The scholar
whose virtue is most distinguished in a village shall make friends
of all the virtuous soholars in the village. The scholar whose virtue
is most distinguished throughout a State shall make friends of all
the virtuous scholars of that State. The scholar whose virtue is
most distinguished throughout the kingdom shall make friends of
all the virtuous scholars at the kingdom.
TAOSB OF nUZHMBUP, AJTD THAT IT » SSPMRPIRT
ovon*ssxLr. z. 'The virtuous scholar of on*
Tillage — ho shall make friends of the virtuous
soholars of (that) one Tillage : '—the first ^
is in the superlative degree, and JftjT is not
only 'to be friend* with,' but also 'to realise
the usee of friendship/ The ominonoe sttained
by the individual attracts ell the others to him,
States, mourning over the oppressive
and exhausting labours whieh were required
from the people. The 'royal highway* presents
itself to him, formerly crowded by officers
hastening to and from the capital, and the
people hurrying to their labours, but now
toiled slowlv and painfully along, 9. See Ana-
lccss, jl» xtii i 4*
I IIAUIATTOW Or TBS COUU'
ADYJJh
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892
THE WORKS OF MJSNCIU&
[bilt.
_Jfc a# ffl I it m,X db,
3ElttB,»' £T
2. * When a scholar feels that his friendship with ail the virtuous
scholars of the kingdom is not sufficient to satisfy him, he proceeds
to ascend to consider the men of antiquity. He repeats their
poems, and reads their books, and as he aoes not know what they
were as men, to ascertain this, he considers their history. This is
to ascend and make friends of the men of antiquity.'
Chap. IX. i. The king Hsttan of Ch'f asked about theoffioe of
high ministers. Menoius said, 'Which high ministers is your
Majesty asking about ? ' * Are there differences among them t ' in-
quired the king. ' There are/ was the reply. ' There are the high
ministers who are noble and relatives of the prince, and there are
those who are of a different surname. 9 The long said, 'I beg to ask
about the high ministers who are noble and relatives of the prinoe/
Mencius answered, ' If the prince have great faults, they ought to
remonstrate with him, and if he* do not listen to them after they
have done so again and again, they ought to dethrone him.'
2. The king on this looked moved, and changed countenance.
and he has thus the opportunity of learning
from them, which no inflation because of hu
own general superiority prevents him from
doing. * t&J- _b X^ 4h6prooeedl
and ascends.' d^ff •§(§> '*> repeat,' 'croon
over.' pf 5ELm~gT ^j^ 'proper or not?'
ZjL |j£i 'their age/ ie. what they were in
their age.— We are hardly to understand the
poetry and books here generally. Mencius
seems to hare had in his eye' the Book of
Poetry, and the Book of History.
9. Tn dittos or nor nxmanr class** or
HIGH MUTOTBJM. I. jBt >fjf ^fl£ jj^,— SUoh
ministers will overlook small faults. Toanint*
advert on them would be inconsistent with
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»T. II. CU. IX.]
THE WOEKS OF MHNdUS.
808
3. Mencius said, • Let not jour Majesty be offended. You asked
me, and I dare not answer but according to truth.'
4. The king's countenance became compoeed, and he then begged
to ask about nigh ministers who were of a different surname /row
the prince. Mencius said, ' When the prince has faults, they ought
to remonstrate with him; and if he do not listen to them after they
have done this again and again, they ought to leave the Stat£
their eoneanguinity. Ho distinction it made
of faults, as great or small, when tho other
elsss of ministers is moke* o£ 'Greatfeults'
are such as endanger tho safety of the State.
3> jtf j ^ '«W* think it strange/ but -'don't
bo offended.'— Wo may not wonder that duke
Ifsisn shonld have boon moved and sur pr is e d
brtbe doctrines of Moneins ss annotmeed in this
chanter. It is tone that the members of the
family of which tho ruler is tho Head have the
nearest interest in his ruling well, but to teach
them that it belongs to them, in ease of his not
taking their advise, to proceed to dethrone
him, Is likely to produce the most disastrous
effects. OhuHstnoticss that the able and vir-
tuous relatives of tho tyrant Chan OJtfjt) wore
not able to do their duty as hero laid down,
while Ho Kwang, a minister of another sur-
name, was able to do it in the ease of tho king
of 0*ang-yl(|§ g, £) whom he placed
in B.a 74, though not tho proper heir, on tho
throne in succession to the emperor Ohao.
His nominee, however, proved unequal to Ida
position. See the Memoir of Ho Kwang in Am
Thirty-eighth Book of tho Biographies of tho
first Han dynasty.
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394
THE WOBKS OF MEN01U8.
[»K. VI.
BOOK VI.
Ki.0 TSZE. PABT I.
Chaptkb I. i. The philosopher KAo said, 'Mans nature is like
the cA'f-willow, and righteousness is like a cup or a bowL The
fashioning benevolence and righteousness out of man's nature is
like the making cups and bowls from the dW-willow.'
2. Menoius replied, ' Can you, leaving untouched the nature of
the willow, make with it cups and bowls 1 Tou must do violence
and injury to the willow, before you can make cups and bowk with
Mho, from whom this Book isnsmod, Is the iho view of tho philosophor Hsta (4K) thai
o*n» who is referred to in BklLPtLii. His * — — * x ^'
. Pft-hat (Jfi SJ)> » speenlotiafc of
i day, who is ssidto have grvon him-
self oqnslly to iho study of tho orthodox doo-
trinos and thoto of tho horosiaroh Mo(Bk. in.
PtI..; Pttti,). *. *• JO * ft $
ahonMoncln^YoLL Arixxix. Hoaapsars
from this Book to hare boon much porplexod
mimilnfl II ml ufniaiitiii nf linimn lulms
in its relations to food and oril. This is tho
principal anhjoot dh aosssd in this Booh. For
hisTiowsofhoman nature as hsto dorolopod,
MMMsios is mainly indebUd for hi g plaoa among
ttoSaa^jrftoqmntry^ *In thonrstfarV
,< ho trosfcs first
Assrt, and than of
tho whola baiag analogous to tho
in tho Doctrine of tho Moan. Tho
Part oontinnos to troat of tho ssmo
anhjoot, and a moamhlsnoo will gonorally bo
imnd batwoan tho yisws of tho partiss tharo
combated, and thorn of tho scholar Sao,'
wovwMATUMALrKtmucmawwuuAMWjainm. Tharo
underlies tho words of Ka* haro, ssja Cha Hst,
> Sagos of his eoantry* «In
ft* «*•«, In *t ft* AMT
potting the csss too strongly. It is sn in4ao-
tion from his words, which KAo wooid ptohaslr
have disallowed. Hsnn(sosthosrilsjiiiaii,and
Morrison nndar tho oharaotsr 4r\
tar many the most disUiigoJshed soh
Oonfnoisn aohooL annsara to haro ■
posiUvolythatsflgoodwsiforoiamtothoaoAnro
ofman^X^ttli^##*
Jfo, 'man's natoro is bad; hm good is artt*
ncisT i. Tho MandthoMara takonby
soma as two trees, but it is better to taka thorn
together, tho first oharaotsr giving tho saeeees
ofthaothor. U is dsaarihsd as 'growing by
U^wstorsfcU, like a oossnvm willow, the losf
ooana and white, with tho veins small and
reddish,' a. JE, <aseerding with,' <mUaw.
ing > > Lo, < UaTingo nt ono ho d > ,< doingno Tioa s no o
nature,' humanity. Kio had ssidthet man's
natoro oonld bo mass ft**
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FT. I. CH. II.]
THB WORKS OF MKNOIU8.
895
Hi
At
Iff
Tp dOL >V
J
2fc &„A» A Tin
2fc jfft&&
it If you most do violence and injury to the willow in order to
make cape and bowls with it, on your principles you most in the
eame way do violence and injury to humanity in order to fashion
from it benevolence and righteousness ! Your words, •las ! would
oertainly lead all men on to reckon benevolence and righteousness
to be calamities. 9
Chap. IL i. The philosopher E&o said, 'Man's nature is Kke
water whirling round %n a comer. Open a passage for it to the
east, and it wDl flow to the east ; open a passage for it to the west,
and it will flow to the west Man's nature is indifferent to good
and evil, just as the water is indifferent to the east and west 9
a. Mencius replied, 4 Water indeed wiU flow indifferently to the
east or west, but will it flow indifferently up or down! The
wMoh be It justified by the nature of the notion
that has to be pot forth on the wood of the
willow. jpHfc t&> <<wJ>m1ti,ft bonosolonoo
and richteowmeei.' I take the meaning to be
asm the translation If their nature niust bo
hooked end beat to bring thoee virtues from
it, men would oortoinly e eeo nn t them to be
t. Mai's nasuns u nor nrnimnio «oon
annum. Iisrno rsa iusuusc t muoooon. That
mem hi indfiferent to good end eril, or thai the
lendenelee to these are both blended in hie
t wee the doctrine of Yang Heinng (jl
^D» * philosopher about the beginning of ear
era (a,©. 3g-A.n, 18). We have the following
•entenee from
him:— 'In the nature of i
good and erfl ere mixed. Theenltirationofthe
good in ft makes a good man : the eutthration of
the eril makes a bed man. The peesios>netnre
in its mofements maybe eaDed the horse of good
were wrong, but did he himself Imte the whole
f i. jg 4t> es explained in the die-
rater ussrlng \
fernery, 'water lowing reptdly/ and
rippling orer the esneV €hftoOh% followed by
CfcOHst, ej^hiefcmintlm translation, which
ie oertainly better adapted to the poems*, s.
^,—nadverls 'truly/ Ate 2 #'
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8»6
THE W0BK8 OF MBN0TO8.
[BK.VI.
Wo TO Bk
%
>*n >>■
<& ifc
4* S A
tendency of man's nature to good is like the tendency of water to
flow downwards. There are none but have this tendency to good,
just as all water flows downwards.
3. ' Now by striking water and causing it to leap up, you may
make it go over your forehead, and, by damming and leading it,
you may force it up a hill ; — but are such movements according to
the nature of water t It is the force applied which causes them.
When men are made to do what is not good, their nature is dealt
with in this way/
Chap. III. 1 . The philosopher K&o said, ' Life is what we call
nature. 9
art pT
IP
A*"
7^4
W I
added,
— literally, ' thegoodness of man's nature,' but
we mutt take 3 as-* tendency to good.' 3.
jgfr > to provoke,' 'to fret,' the cmmqmnc* «/ a
*"* Witt ft Z*-'*"* "^walkiV
Le. by gradually leading it from dam to dam.
Chu Hat says:— «This chapter tells na that the
nature is properly good, and if we aeoord with
it, we shall do nothing which is not good; that
it la properly without evil, and we must violate
it therefore, before we can do eviL It shows
thatthenatore is properly not without a decided
character, or that it may do good or eril in-
diferentiy.'
a Th» 9ATVME IS HOT TO SS CO NTO OTM tD WITH
op un. i. < ByA,'aayaCh4
Hal, 'ie intended that whereby menandanimala
peroeire and more,' and the sentiment, he adds,
is analogous to that of the Buddhists, who make
ff: ffi> 'doing and using/ to be the nature.
We must understand by the term, I think, the
phenomena of life, and Kio's idea led to the
ridiculous conclusion that wherever there wese
the phenomena of Ills, the nature of the subjects
must be the same. At any rate, M endue here
makes him allow this, a, 3. The 9fe 4th tone,
all interrogative, and-'vou allow this, I sup*
pose.'— We find it difficult to place ourselves in
sympathy with Kao in this conversation, or to
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FT. I. CH. IV.]
THE WORKS OF MEVCIU&
897
£6
mam
white snow, and the whiteness of white snow like that of white
jade!' Kdo again said 4 Yes/ ^
3. 4 Very well/|mr*we<J Mencius. 'Is the nature of a dog like the
nature of an ox, and the nature of an ox like the nature of a man!'
Chap. IV. 1. The philosopher Kfto said, 'To enjoy food and
delight in colours is nature. Benevolence is internal atid not
external; righteousness is external and not internal/
There is a man older tnan 1, and l give honour to his age. It is
not that there is first in me a principle of such reverence to age. It
is just as when there is a white man, and I consider him white : —
according as he is so externally to me. On this account, I pronounce
of righteousness that it is external/
££.' It to important to obaonro that by jfc
what oonduet In refetenee to them is required
ay men and things external to ue, and giving
it to them.' KaooontenditliaiMweateinoved
by omr own Internal impulse to food and eoloura,
ao we ate alao in the exercise of benerolenee,
but not in that of righteousness, a. Jly,—
always srd tone. In fl[ J| it is the edjec
tire,bntin theothereaaeBitisthererb. |fc
&1t)Ef%* »e»eoondQisalaoa V eth.
IsMow M sn or us in nam in g from t h e aeoo nd para-
graph to the third. His quest i o ns in paragraph
a all refer to qualities, and then he jumps to
others about the nature.
4. Tn^TTBuaunrouaT ▲rnonoas Aannn
aonninraiTinws or what m nnnrr abb boo*u.y
— **&-#*«&• *•
might suppose that ^ here denoted 'the
a pp et it e of sex.* But another Tiew Is preferred.
Thus the commentator J££ J^j observes :--
•The infant knows to drink the breast, and to
look at are, whieh illustrates the tettj^j^
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898
THE WORKS OF MEVCIUB.
[»K. tu
£ g £ £ ¥.11 gl *.4Jf>
3. JafeaWtu aeud/ Thei* i4 no differ
a white hone to be white and our pronouncing a white man to be
white. Bat is there no difference between the regard with which
we acknowledge the age of an old hone and that with which we
acknowledge the age of an old man ! And what is it which is called
i^teousnesst— the fact of a man's being old! or the feet of our
giving honour to his age V
4. Kdo said/ There is my younger brother; — I love him. But
the younger brother of a man of Cnin I do not love : that is, the
feeling is determined by myself, and therefore I say that benevolence
is internal. On the other hand, I give honour to an old man of Ch'A,
and I also give honour to an old man of myown people: that is, the
fading is determined by the age, and therefore I say thai righteous-
ness is external/
t^,-lndin*rent penetrant** Of
^tfc^^^tfc-^-^s
la, no doubt, ae in the tranalatton , bet the not
Hero again I may tranoleJe from the tt tKL
whieh attempts to being ont the meaning*
^ ?— ' I tore my younger brother Mai da net
lore the younger brother of a nam of Chin;
that ia, the lota dependa on me. Hhm with
whommyl»eartUpleeoeMk^(^^|£
my hoari la not pleaead, I do not lam Be*
the reverenee ia In both una determined hjr
the age. Wherever we meet with garner
a ££ jfct •» the nnmmoanamwnt, hare crept
by eomeoeeralght Into the text Tfeeymuetbe
^-Bea^e»theTarH-the||^
below. H f wtyr 7^t '•»* &» ywt »y*
•X' hni the maanla« oemoa out better by ex
pendingthewordealltcle. TheQ[g|*«y*?-
•The reeognition of the whiteneas of a horaa U
not diSerentlrom the reeognition of the white-
nam of a man. So Indeed it ia. Bat when we
eeknowkdga the ana of a horaa! we simply
with the moath pronoonea that it ia old. In
geknowledgine} however, the age of a man*
there ia at the mmo time the Jeelina; of reepaet
in the mind. The oaaa ia diflarent from our
nMoemltkaortheaftofshorae.' +j£fc\?
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*T. I. CH. V]
THE WORKS OF MUN0IU8.
899
it mu % & u
4#bP
tf CI
ifeA
5* Jfanciu* answered him, 4 Our enjoyment of meat roasted by
a man of Chin does not differ from our enjoyment of meat roasted
by ourselves. Thus, what you ineiet on takes place also in the case
or such things, and will you say likewise that our enjoyment of
a roast is external V
Chap. V. i. The disciple Ming Chi asked Kung-tA, saying,
On what ground is it said that righteousness is internal V
2. Kung-tA replied, 'We therein act out our feeling of respect,
and therefore it is said to be internal*
3. The oAer objected, € Suppose the case of a villager older than
your elder brother by one year, to which of them would you show
the greater respect! 'To my brother/ was the reply, 'But for
which of them would you first pour out wine at a feaslV 'For
the villager. 9 M&ng Chi argued/ Mow yomf^
on the one, and now the honour due to age is rendered to the other;
—this is certainly determined by what is without, and does not
proceed from within/
ffiffiffi^^andttdoMiiotaipmirUy
pr e ssed from oar own mind/ After reding
sJlthfc,apen>WxityUtttnf*Utoatta«htoth#
Mt opponent by showing that the same dim*
eutty wonld attach to iho principle with whleh
ho himself started ; namely, that the enjoy*
meat of food waa internal, and sprang from the
inner springs of onr being.
ft. Tn asm rasun^
cr wbut n moirr abb mm wmni. x. Hang
Chi waa a younger brother of Ming Chun*
mentioned in Bk. U. Ft II. ii. $. Tfeair rela-
tion to eaoh other in point of age is determined
byttoeharaemm^andsfe MangGhthad
heard the previous eonvorsation with KAo, or
heard of it, and feeling some donhta on the
•abject he applied toKnnrtu (Bk. IL Ft IL
t. 4) for their solution. 'On what ground is II
sakl?'~Le. by our master, by Menoius. n,ln«
questions here are evidently by Mang Cht
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400
THX WORKS OF MJ6M01UB.
[■«. VI.
H..4t|f ft * m,
it * 5 .«* a.
B,«tHIEtfe
$r 3l IB/o
B»#
4* Kung-tft was nnable to reply, and told the conversation to
Menoius. Mencius said, ' You should ask him, "Which do you respect
most* — your uncle, or your younger brother !* He will answer/ 4 My
uncle " Ask him again, "If your younger brother be personating
a dead ancestor, to which do you show the greater respect,— to Am
or to your undeV He will say, "To my younger brother/' You can
S> on, " But where is the respect due, as you said, to your uncle V
e will reply to this, "I show (he reject to my younger brother,
because of the position which he occupies," and you can likewise
say, "Sorny reject to the villager i$ because of the position which he
occupies. Ordinarily, my respect is rendered to my elder brother ;
for a brief season, on occasion, it is rendered to the villager/' '
5. M&ng Chi heard, this and observed, ' When respect is due to
my uncle, I respect him, and when respect is due to my younger
brother, I respect him; — the thing is certainly determined by what is
without, and does not proceed from within. KunjMA replied, 4 In
winter we drink things hot* in summer we drink things cold; and
jhiB in the general mmb of M, 'elder.' U^deooMMJon^pooeipU wm nude the J*,
+ The tnneletion needs to be wro^e men te d, or 'pereonotorof tnodomd/lttto whom the oyerit
Uehow the* Monetae gWee hie dee&on in the ^ theoti^weeiMOoe^ to dewjead toieSre
form of » dioJogne be tw e en the two diodploo. JSTIl^ x . -m. ,
^^USrtl^.ye«^b W tt^/btrtii^^ w ^ ***iH**-*»
•jMHl^r'ttMfe' M j>HMMri. »* "*' Hf^-#B|taompe^tM
Setnrtot]iedepejrted 9 Mneotte-»eerteln sft^'M
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tt. I. CH. VI.]
THB WORKS OF MENCITJS.
401
so, on your principle, eating and drinking also depend on what is
external!*
Chap. VI. i. The disciple Kung-tti said, ' The philosopher KAo
says, "Maris nature is neither good nor bad"
2. ' Some say, "Man's nature may be made to practise good, and
it may be made to practise evil, and accordingly, under Wftn and
Wft, the people loved what was good, while under Yft and Li, they
loved what was cruel."
3. ' Some say, " The nature of some is good, and the nature of
others is bad. Hence it was that under such a sovereign as YAo
there yet appeared Hsiang ; that with such a father as KA-fi&u there
yet appeared Shun ; and that with Ch&u for their sovereign, and
the son of their elder brother besides, there were found Ch'i, the
viscount of Wei, and the prince Pt-kan.
4. ' And now you say, " The nature is good/ 9 Then are all those
wrong!'
is explained by ^, and Jl[* JgJ jjfr-TlJ'
J^ffi^- *# was the name of the
viscount of Wei; see Analects, XV UL L Both
he and Ft-kan are here made to be nnelee of
Chan, while Ch% aeeording to the Sam-chin*
was his half-brother. Chn Hat supposes some
a_ x * •_ *^ m_ t m -vmv jl«*% j. « A error to have crept into the text. For eon-
s^foea»sdb7SnTiin^p'o(J^^)andHn, Te nieno»intraiislaW,I^^ehan^theord«r
s^ledWan.tln § Knng(^^r^^),near offc J££^, j^£#. 1^
to his own times, a. This is the view pro- —as the sons of the princes of States were called
pounded by Kao in the second chapter. 4JL ^ «7*.— -This view of human nature i
vol. n. d d
water/ or 'soup,' and 'water;' jjj^ must be
taken as 1 cold 'water. Kunrtu answers after
the example of his master in the last paragraph
of the preceding chapter.
6. BxpiiAWATiox o» Mnvoiu8*8 owx soontm
THAT MAX'S XATUHK IS GOOD. ' I. GhU Hst SftyS
that the Tiew of Kao, as here affirmed, had been.
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402
THE WORKS OF MEff CIU&
[bx. yi.
Z & A &\Z M & # 0.#»
fam'i\zwm& &vx^
5. Mencius said, ' From the fe^ags proper to it, it is constituted
for the practice of what is good. This is what I mean in saying
that the nature is good ^
6. ' If men do what is not good, the hlame cannot be imputed
to their natural powers.
7. • The feeling of commiseration belongs to all men ; so does
that of shame and dislike; and that of reverence and respect ; and
that of approving and disapproving. The feeling of oommiseration
imjfliee the principle of benevolence ; that of shame and dislike, the
principle of righteousness ; that of reverence and respect, the prin-
ciple of propriety ; and that of approving and disapproving the
E'nciple of Knowledge. Benevolence, righteousness, propriety, and
>wfedge are not infused into us from without. We are certainly
in* howoror, is 41m mn on the wnolo. "jjj*
Jt^j^||ianotaodoiiiiftoasw«oonUw1ali
4 tho fcolinao of man may paonoriy bo nood only
to do good, «nd may not bo nood to do mtL'
This ofomo to bo the moaning. ^ 7^-^t
% A Z &$• <m — ■""*• *"»
tutoiml pow*n/ j&^fc (lnandton*), — <m
to,"intlMMa»<*.' 7. Oe«fui Bk. IL K. L
*** # St ^J/CJk **■"•* **"••
is tlio aaocboft of a aontonooj and tho
am adTOoato afterward* In tlio nunono Han
4,5. 7^^-<M«e,">oAlac«*>' OUfitf
1 to fg: or « naftnio/ whioh it tlio
Ml^OtoftllOllOXtolMlOO--- fljf $ jfr H*
Tfcla bolng tho amount of Monotart doctrine,
thai by tho ttodj of ear natnro wo may 000 that
tttofennodjprgoodnopi, thoro atoms nothlnfto
objoottolnit tyftb^otodtt^g^,
«tho moTomonti of tho natwo/ LeVtno inward
frolinaa and fendonoioa, 'atfrrod m>'—Chao
Ohl takoa =Jfc hot* in tho aonao of J||, 'to
©boy/ «to aooord with,' on which tho tranala-
tion wonld bo— « If it aot in aoeordanoo with its
moling* or
Tho moan- 1 moat bo oappUod aa in tho
#
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FT. L CH. VI.]
TBCB W0BK8 OF MXNCIU8.
408
^ m £ # s w
pt W* j*c* >£ 4v
£ £ # £ #■
JSft»tt
.„ & ft ^ _
Jfc tfc &>
*B *fe ffe
furnished with them. And a different view is simply owing to want
of reflection. Hence it is said, " Eteek and you will find them. Neglect
and you will lose them." Men differ from one another in regard to
them ; — some as much again as others, some five times as much, and
some to an incalculable amount : — it is because they cannot cany
out fully their natural powers.
8. 'It is said in the Book of Poetry,
" Heaven in producing mankind,
Gave them their various faculties and relations with their specific
laws.
These are the invariable rules of nature for all to hold,
And aU love this admirable virtue.' 9
Confucius said, "The maker of this ode knew indeed the principle
cfaur nature!" We may thus see that every faculty and relation
must have its law, and once there are invariable rules for all to
hold, they consequently love this admirable virtue.'
lata tfeam to thai tiny depart from what to good,
aoaaeaaiar aaaina* othaft,**' S. 9jt fj,
aaatlia8aJk-dri^m.FtnLOdaVLal.i,
^f 4fc ^ %<-**— **** b « Tt Um >*
and the y ari one fi»ftif of i
tat the eoaeloefcm drawa to etroafer item the
etatementthei*. ItfeeriAthepeeeleaetaallj
lava (^, 4*h teae), and art mot metely <
4a lore, the edmfrabk rtiin*
Dd a
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404
THE WOBK8 OF HKNCIUS.
[1LYI.
JL S » £» H £ 5 S If S
Iwj til pL 2c #f #> m
Chap. VII. l . Mencius said, * In good yean the childreu of the
people are most of them good, while in bad years the most of them
abandon themselves to evil. It is not owing to any differenoe of their
natural powers conferred by Heaven that they are thus different
The abandonment is owing to the circumstances through which they
allow their minds to be ensnared and drowned in evil.
2. 4 There now is barley. — Let it be sown and covered up ; the
ground being the same, and the time of sowing likewise the same,
it grows rapidly up, and, when the full time is come, it is all found
to be ripe. Although there may be inequalities of produce, that is
owing to the difference of the soil, as rich or poor, to the unequal
nourishment afforded by the rains and dews, and to the different
ways in which man has performed his business in referenet to it
3. ' Thus all things which are the same in kind are like to one
7. Axx nium iamb nr man;— saoss A,— the imofff here is peculiar. Mo*
AID OTHXBS. IT FOIflOWS THAT TXS BATUMI
or ail nr, ukm that of tbs mam*, is soon.
1. & j^,<rieh years,' -£^,<plontiful
years.' j£$ is grren by Ghao Chi **-^>
'good,' and |fe-g§, 'aril' But|fe-the
Meneisn phrase — & 4£b ' self*bandonment,'
and there is,the proper meaning of jt£[, 'to
depend on,' also in thai term. ' In riehyears,
Jr Jft (««• * nd Mothers, Le. the young
'Wham characters are plastic) depend on the
plenty and are good.' Temptations do not
lead them from their natural bent ^ ^
take it mm -fa $fe < thus ;>— ess Wang Tan-
ehih, fit ww. Some take it in its proper pro-
nominal meaning^ as if M eneins in a lively
manner turned to the young 1— ' It is not from
the powers oonfcrred by Heaven that you are
different' flfc, < so/ leferring specially to tfae
self-abandonment a. ££ ^ go to g ether -
'barley. 9 j£ ^(3** tone, the noun), 'sow
the seeds.' $£, properly, «a kind of harrow/
£} rg, not 'the solstice/ but 'the days (Le.
the time, hariesUime) an esme.* 8- £fc-
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FT. I. CH. VII.]
XEX WORKS OF MB N O IUH.
406
Mr £, m H „
4.
lew
another; — whjr should we doubt in regard to man, as if he were a
solitary exception to this 1 The sage and we are the same in kind
4. ' In accordance with this the scholar Lung said, " If a man
make hempen sandals without knowing the size of people's feet, yet
I know that he will not make them like baskets. Sandals are all
like one another, because all men's feet are like one another.
5. 'So with the mouth and flavours;— all mouths have the same
relishes. Yl-yA only apprehended before me what my mouth relishes.
Suppose that his mouth in its relish for flavours differed from that
of other men, as is the case with dogs or horses which are not the
same in kind with us, why should all men be found following Yt-jA
in their relishes! In the matter of tastes all the people model
themselves after Yl-yA ; that is, the mouths of all men are like one
another.
tenanand doubt it?' 4. ^fflustntfinftnot
Inferring. So, below j exeept perhaps in the
last instanee of it* use. Of the Long who if
quoted nothing seems to he known;— eee Bk.
m. Pt L lii 7. JH, see Bk. IIL Pt L i r. 1.
*#-•• &;£*** w#
•g^, literally, < The relation of mouths to testes
isthattlieThsTethessmerelishes.' Yi-yawas
the eoofc of the ttwou* duke H wan of Gh'l (b.o.
684-64*), a worthless man, but great in his art.
'fL^h 2T 2T» fa better fc********* 'appre-
bended before me/ than « was the irst to appro.
hend/fte^ and «ifr is evidently to be supplied.
be understood with raferenee to Yl-ya, "W
^/itsuatore,'ie.itslikiiigianddiBlikings
in the matter of tastes. ^ "^ SJj jf^ JJ
•Jf 1— ^ 'total limit,' or 'to aim at.
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406
THB WOBKS 07 MHNCnUL
[u. TO.
hll
^ via B If # %e $s. _
6. * And so also it is with the ear. In the matter of sounds, the
whole people model themselves after the music-master K'wang;
that is, the ears of all men are like one another.
7. 'And so also it is with the eye. In the ease of Tsze-tA,
there is no man but would recognise that he was beautiful. Any
one who would not recognise the beauty of Tsae-tA must have no
eyes.
8. * Therefore I say, — Mens mouths agree in having the same
relishes ; their ears agree in enjoying the same sounds ; their eyes
agree in recognising the same beauty : — shall their minds alone be
without that which they similariy approve ? What is it then of
which they similarly approve ? It is, I say, the principles of our
nature, and the determinations of righteousness. The sages only
apprehended before me that of which my mind approves along with
other men. Therefore the principles of our nature and the deter-
our totf, from Mm, the
ouch It often comma
of
la hem in the
connect!?* particle,
to our other eat
a diajuiiotiTe,<>r exceptive, -'only.' fflfc £|,
eetBk.IV.Pt.LLi. 7. Tem4uwaethedeeie.
nation of Kong -eun O (^ Jfjfc B|), an omccr
of Chang about no. 700, diatinguiehcd lor hi*
beauty. Soo hie villainy and death in the
aeventh chapter of the 'Hiatory of the Several
be taken aa a Tarn, 'to appro**/ aB
i ndlea t e a tiieanawaiatothepieeadlnf qu o ctt o n .
It i» not ao much aa «I amy • In the trenelatiou.
3^-4j> ^ gg> 'the mental oonetHution,'
the moml nature, and jfc-Aj^flf- that
oonatitiition or nature, acting outwardly. ^KL
'hey/ dodder/ ueadfor'mai-ladaninia^'ench
aa aheep and oxen. j£~'oom or rioe-led
animals,' ouch as dog» and plan.
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PT. I. C1L VIII.]
THE WORKS OF MENCITJ8.
407
'£y L MMM&&Z,nM
urinations of righteousness are agreeable to my mind, just as the
flesh of grass and grain-fed animals is agreeable to my mouth.'
Chap. VIII. i. Menoius said, 'The trees of the Nid mountain
were once beautiful Being situated, however, in the borders of
a large State, they were hewn down with axes and bills; — and
oould they retain their beauty \ Still through the activity of the
vegetative life day and night, and the nourishing influence of the
rain and dew, they were not without buds and sprouts springing
forth, but then came the cattle and goats and browsed upon thorn.
To these things is owing the bare and stripped appearance of ike
mountain, and when people now see it, they think it was never finely
wooded. But is this the nature of the mountain 1
2. 'And so aZioo/* what properly belongs to man; — shall it be said
that the mind of any man was without benevolence and righteous-
theyr«tainthoir beauty?' j^ lj£ Q jfc
£ fft J,-** j(§ *• dimeea^'thm to
what thay grow day and night,' th« J^ n-
«ril«f^»tattfMfa.' Taa*aaof^|^£ttara
topaenltor. ^-^^'trMtofmatoitolt,'
finetma. a. Tna aonaaxian IndkaUd by jMfe,
a HowzranumnvAXuma
oowioima iivv mi aw ao j-h
If in nvmntain was in tho aoutb-oaat of Chi.
It to rafcmd to the ptoaant district of Lln-tsa*
(gg jpg) in tho dapartaaan* of Ch'infHddtu.
5fc— 4 oould (bay bo beautiful!' i.e.<oould
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408
THE WORKS OF MBNCIUB.
[BK.TL
... . ,^m^A
^ a & m m «r
, Mitt
uL* *£ a£ 21 * *
# fi &
^ w #.
*&> 21k %
•II
ne88 ? The way in which a man loses his proper goodness of mind
is like the way in which the trees are denuded By axes and bills.
Hewn down day after day, can it — the mind— retain its beauty?
But there is a development of its life day and night, and in the ccim
air of the morning, just between night and day, the mind feels in
a degree those desires and aversions which are proper to humanity,
but the feeling is not strong, and it is fettered and destroyed by
what takes place during the day. This fettering taking place again
and again, the restorative influence of the night is not sufficient to
preserve the proper goodness of the mind ; and when this moves
insufficient for that purpose, the nature becomes not much different
from that of the irrational animals, and when people now see it, thery
think that it never had those powers which I assert. But does this
condition represent the feelings proper to humanity 1
is difficult to catch the exact idea c onv oyed by
fif, in this clause, and where it occurs beta*,
the calm of thoair,thocwwspondnlgoalanof
the spirit, and the moral Invigoratlon Jromthe
repose of the night, being blended in it. The
next clause is difficult. Ohio Ghl makes ft*—
'The mind is not far rem oved in its Ukfctfl
and disliking* (jff, jg, both in 4th toss)
from those which are proper to humanity/
The more common mterpretation U' that which
I have given, jft *,— see Bk. IV. Pt IL
'although/ may be thus traced :— 'Hot only is
such the case of the Win mountain. Although
we speak of what properly belongs to man
(^"?E)» we shall find that the same tiling
obtains.' The next clause is to be translated
in the past tense, the question having reference
to a mind or nature, which has been allowed
to run to waste. l|fc <hc/-<aman/ Jfc-
*9C JC 4&*~~' * ta • ood men * al ooftfttitution
or nature. V^ 'even,' indicates the time
that lies #»*ty between the night and day. It
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FT. I. CH. IX.]
THE WORKS OF MENOIUS.
408
tf Bit &#,*
,4 >s
nothi
^ ' Therefore, if it receive its proper^ nourishment, there is
ling which will not grow. If it lose its proper nourishment,
there is nothing which wiH not decay away.
4. ' Confucius said, " Hold if fast, and it remains with you. Let
it go, and you lose it Its outgoing and incoming cannot be defined
as to time or place." It is the mind of which this is said !'
Chap. IX i. Mencius said, 4 It is not to be wondered at that
the king is not wise I
2. 'Suppose the case of the most easily growing thing in the
world j — if you let it have one day's genial heat, and then expose it
for ten days to cold, it will not be able to grow. It is but seldom
that I have an audience of the king, and when I retire, there come
*■- M*-BW »i!4M*
e mbn we t boththlDfiinnatqr^andtbeDatare
of num. a. This is a remark of Gonfaotas tor
wtteh we unindebted to Menofau. -fa-fa
\\\ j\t Tg ^»"" <i * 1 ^%»*»e» •»* *»•
oomingi hare no est time ; no one knows Ho
direction/ JjLsndtone,-<isitnotf'or an
oTolamatkm. This paragraph it time expanded
by Ohn Hat :— 'Confacinj said of the mind,
tS Jt yon hold it fait, it is here ; if yon lot it go,
it is lost and gone i so without determinate
time is its outgoing and incoming, and also
without determinate plaoe." Monetae quoted
his words to illustrate the nnrathomabieneat
of the spiritnal and intelligent mind, how easy
it is to ha^e it or to loot It, end howdimeuft
is nresenre and keep it, and how it may not
be left nnnonrished for an instant. Learners
ought constantly to be exe r tin g their strei
to insure the purenem of its spirit, and
eettledness of its paeskm-natore, as in the i
of the morning, then will the mind always be
prosoTTocL and everywhere and in all '
■tsnees its
manifestations wfll be thoee of
benerolenee and righteousness.*
ft Tu IMPS Affffflft WW T_nejenv7 fteny A«enen ^^VAewsjnea
man or CnYs wait or wisdom was ownw to
axuusor axn nan assowjtwwss. i. jb is need
for JjJ, 'to be perplexed.' j£>i* anexelame-
tkm. The king ie understood to be the king
Hstanof Chi; seoLii. a, J / fe p s\ often
written }fa « to dry in the son,' howjjKt
•to warm genially.' ^ ^> ^ ^V-***
^, <not yet,' 'never,' pott the general trash
as an inferenee from the past B^—the 4th
tone, ***». Chi Hsl points the lent eknse
W> in # m% tt M .•*-*»«
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410
THE WORKS OF MKNCIUS.
0*. vi.
4o^S5 H^A f#f 2
aft those who act upon him like the ©old. Though I suooeed in
bringing out some buds cf goodness, of what avail is it t
3. *Now chess-playing is* but a small art* but without his whole
mind being given, and his will bent, to it, a man cannot suooeed at
it. (^essCniAie the best che«8-player in all the kingdom. Suppose
that he is teaching two men to play. — The one gives to the subject
hife whole mind and bends to it all his will, doing nothing but
listening to Chess CtiitL The other, although he seems to he listen-
ing to him, has his whole mind running on a swan which he thinks
is approaching, and wishes to bend his bow, adjust the string to the
arrow, and shoot it Although he is learning along with the other,
he does not come up to him. Why 1 — because his intelligence is
not equal 1 Not so/
aaanart^thrtittoaaniaUart.' ^jg^—
€&?* waa tka ««• najna, and ha waa aallad
CnavCfettftomhtoaldttattliaamnio. j&fjL
'a gnat *»/ whldi to alao oaltod « tha hSmSfy
haawan. fc^ffitfC**)
; m A n a ltito jVn.mi 4&(4thtono)
■m of thto, the inferiority of hto (nan**!)
intalligraoar ^ and tho following ^
baing in apportion.
any bo apvouta of goo'dnea^what oan I dot*
In ink way, S and <4f |B ara oonnaotad,
and than to tho intaxmadtoaa olanaa batwaan
thaan, whiah to an nnnanal thing in China*
foaling into difianlty, Chao Ohl makaa ^
tho aominatiTO to 3& |^f and intorproto,—
• Althona* I wtoh to onoowasa tha apronting of
htofoadnaaiyhowoanldoaor IharoMlowod
Olila aonaamotlon, taking the fetoa of tha tatma,
howarar, differently. 8* -4* jfc («ad tona),
^y,~'i>owtheoha ra a t arof oh an *p l ay ing
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PT.LCH. X.]
THB WORKS OF HHNOIUB.
411
*
fij MMM * B>
= **«
4 4ofJl
Chap. X. i. Mencias said, 'I like fish! and I also like bear's
paws. If I cannot have the two together, I will let die fish go, and
take the beat's paws. So, I like life, and I also like righteousness.
If I cannot keep the two together, I will let life go, and choose
righteousness.
2. 'I like life indeed, but there is that which I like more than
life, and therefore, I will not seek to possess it by any improper
ways. I dislike death indeed, but there is that which I onhke
more than death, and therefore there are oooarions when I will not
avoid danger.
3. ' If among the things which man likes there were nothing
which he liked more than life, why should he not use every r ' "~
it
IE 10 MA**! BATUMI TO &OVB
TMAM UWE.JLMD BOW IT »
MABTAorasirirwnnnoTso. 1. 'Bear's
palm* ' here been a delicacy in China from the
earliest timet. They require a long time, it
■■■mi, to 000k thorn thoronghl y. The king
Cfclng of Girt, n.0. 605, being besieged in his
palace, rogmostod that ho might here a dish, of
bear's palms before he was pot to death,—
hoping that help would oome while they were
jfc la retained from the pfoooding paragraph.
We inay render tt by 'indeed.' /jffg&'ZT
-2J-, is to be translated indieatiToIy. It is
explanatory of the oonelnaion of the last ]
L*. of life. Th» p wy h w rti mortj my— ~}fi
jiijfjLfii*^ 11 ^ 111 - 1 - 11 ^
properly to get life' J^'somw/'eelamlfty,'
-danger of death. JgfE — jg|* It seems
better to eonatroe as I have dene, making JflJ
goTernod by Jjf, than to make Jfl£ -a ilsan
by itself, and anppose |g as the object of JJJj
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412
THE WORKS OF MEffCIUB.
[BK. VI.
by which he could preserve it f If among the things which man
dislikes there were nothing which he disliked more than death, why
should he not do everything by which he oould avoid danger ?
4* • There are cases when men by a certain course might preserve
life, and they do not employ it ; when by certain things' they might
avoid danger, and they will not do them.
5. 'Therefore, men have that which they like more than life,
and that which they dislike more than death. They are not men of
distinguished talents and virtue only who have this mental nature.
All men have it; what belongs to such men is simply that they do
not lose it.
6. ' Here are a small basket of rice and a platter of soup, and
the case is one in which the getting them will preserve life, and the
want of them will be death; — if they are offered with an insulting
4. I tnuialataharo distantly both from Ohio
GhlandCsmHst Thsytafca fcb Jfctobo-
— — ttto H&mmmm lovingnatnia ss dls-
'as if tha patafraph wave mataly an
om tha two ptaoading. I andar*
asagmnh to ao a lapa&tkm of tba
two ptaasdina •** fatttod a atoty to the on*
whiah follows. rfji| J8J £, bythi*
asms (any partCflar asaisa) thoV* ia Ufa,'
Wi W # Jft 4MI * ** ^ •— tt *
not ansoV Ui etas a an
<4thtono),-
maat not bs laid on
££. 4jJ is simply nagasifa, not psonibfttas.
6\IJ|L 4 th tone. ££ f£ ia asplainad flty
H$lc 0^ <tha appasianaa of rapta a al i f al
clamour,' but tha g£ IJj? shows thai moca
than tba ldaa of 'appasianaa/ ordssa iiissjIi sMua
isintsndad. ^jfc^A"^ A'""*'
and not simply * any of&naiy man npon tha
way/ as CM Hal makas H. JK JB, saa Bk.
a Ft Lis. t.— Thispanciaph is Itamndsd to
fflustmts tha k & ik 3* <
- inthap£aa?^
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FT. 1. CH. X.]
THE WORKS OF MSNGTOfl.
41S
£E $ & 5E 1
^ 3c m 7*
tt » t> & #£ fl 8 &
; £ # * jtoui •£
A 2,
W 7» A
H ^ JS jj
voice, even a tramper will not receive them, or if you first tread
upon them, even a beggar will not stoop to take them.
7. l And yet a man will accept of ten thousand chung, without
any consideration of propriety or righteousness. What can the ten
thousand chung add to him ! When he take* them, is it not thai
he may obtain beautiful mansions, that he may secure the services
of wives and concubines, or that the poor and needy of his acquain-
tance may be helped by him 1
8. ' In the former case the offered bounty was not received, though
it would have saved from death, and now (he emolument is taken
for the sake of beautiful mansions. The bounty that would have
preserved from death was not received, and the emolument is taken
to get the service of wives and concubines. The bounty that would
t— •Bk.ILPtlL*.* gftft
"" tehere a contrast with the o»m in the
paragraph, which was ona of lifb or
Tho large emolument was not an abeo»
lute nooomtfty. Baft also there it the lofty, and
trna, idaa v Uu^anian'aparaonaliftjliaoinaUiing
juaeaendint of, and higher than, aU external
aiunnfonai. The meshing to bettor brought oat
in Ingttsh by changing tha paraan from tha first
•ethethird. &%%ZH> i *~*» m
af theserrtossof wftas and ooncrabinaa/ 2£
to plnral ao wall as £fa though aoaording to
tha law of China thara eouM be only ana **£
h<moTornianyo»nomMnoi there nnght bo. fft
§ is* #*-«***
aoqaaintanoe may ha glas sf u l for hto i I ndna ai.'
A^inthaH^^^^^:
1 Tha thinking of tha poor would atom to be a
thought of kindly fcolla* but tha true nature
of it to shown in the <jft 3ft»"cy fof n. Tha
idea to not of benarehnea, hut siltahnisi.'
&£{, the 4 th tone,- |fi|. £ (4th lone)
J|p Jg, 'for the body dying,' Le. to save froaa
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414
THE WOBKS OF MXNU1UH.
[sx.rs.
^ M A
7m
i
^&
have saved from death was not received, and the emolument is taken
that one's poor and needy acquaintance may be helped by him.
Was it then not possible likewise to decline this? This is a case of
what is called — " Losing the proper nature of one's mind." '
Chap. XI. i. Mencius said, * Benevolence is man's mind, and
righteousness is man's path.
2. ' How lamentable is it to neglect the path and not pursue it>
to lose this mind and not know to seek it again !
3. ' When men's fowls and dogs are lost* they know to seek for
them again, but they lose their mind, and do not know to seek for it.
4. 'The great end of learning is nothing else but to seek for the
lost mind.'
Chap. XIL i. Mencius said/Here is a man vhoee fourth finger
is bent and cannot be stretched out straight. It is not painful, nor
K, * that which U most important in/— The
Chinese sages always end wit* the recovery of
'the old heart ;' the idee of «e saw heart* Is
eay»>—
emphatic, - thklargeemolnment, taken forsueh
pmp ocet. — For an example in point to illustrate
par. 6, tee the Li-cht, IL Seet U. iii. 17.
11. Howi
eojVAuarai
id, or heart,' Le.
eharscteristio of
1. 'JSenevoienoe is man's
it is the proper and universal enarscteristio of
man's nature, as the j£ ££ on Chao Chi
•all men have it/
, to include here all
the other moral qualities of humanity. Chu
Hsl says ^;^^^^g; yet we hare the
usual Moncian specification of 'righteousness'
-y^-A A ^ & •«
'BeneTolenos' would seem ♦
unknown to them. One of the Oil
'The thousand words and ten thousand sayings
of the sages and worthies are simply designed
to lead men to get hold of their lost nUni,
and make them again enter their bodies. This
accomplished, they can push ("
upwards, and from the lo wes t 1
the higneet knowledge/
12. Howi
OF UKSTAL on XOB4I* MROB, I. 4j£ 4J j4*
^, <the namelem finger,' le. the fourth,
reckoning from the thumb as the fins. It ia
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FT, I. CH. ZIIL]
Z%>
TBB WORKS OF MSNOIUS.
415
At******
does it incommode his business, and yet if there be any one who
can make it straight, he will not think the way from Ch in to Gh'A
far to go to him; because his finger is not like the finger of other
people.
a. ' When a man'* finger is not like those of other people, he
knows to feel dissatisfied, but if his mind be not like that or other
people, he does not know to fed dissatisfaction. This is called —
" Ignoranoe of the relative importance of things." '
Chap. XIII. Mencius said, 'Anybody who wishes to cultivate
the fung or the to*, which may be grasped with both hands,
perhaps with one, knows by what means to nourish them. In the
case of their own persons, men do not know by what means to
nourish diem. Is it to be supposed that their regard of their own
persons is inferior to their regard for a fung or tenet Their want
of reflection is extreme. 9
•• styled, a* of less use than the others, and
toft netting a name, -4j|^— reed as, and with
the meaning of, ^ (•**«). Jfi&#&
>5 \}X jSk & 4thou « h *• """M P**
orer all the waybetween Chin and Oh**, he
wiU not think it far/ a, ^C ^f Jig,— 'not
knowing kinds, 9 or degrees. $£{-££•
It. Ma's irrsmni wast of h oww nr
naeann to an arauYanov or thxmsbxy**.
The fieey and law rese m ble eaeh other. The
latter is called by the Chinese <the king of
trees,' and its wood is well adapted lor their
block-engraving. Of the ftsey there are Yarioue
arrangements, some making three kinds of it,
some rbur, and some seven, The wood of the
first kind, or white fioey (£| ;||g) t i, the beet
tor making nraaieal instnunentsuke the Into.
Bretsehnelder makes the fm$f to be the pmdom*
wfo/ and the see, the reft J ew Jeseafas, or the
«■*** 5 J$ J|v-Jjpi «^ Mr/ **
here 'the person,' the whole human being.
jj^...j|g~<is it to be supposed?' A sop-
plementary note in the jtit *£& says that <by
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416
THE WORKS OF HEKCIUB.
[BE. VI.
■■■■■ EL
B M -fife &»% M 0,4
*.* 8t W J ■* * *
Chap. XIV. i. Mencius said, 'There is no part of himself
which a man does not love, and as he loves all, so he must nourish
alL There is not an inch of skin which he does not love, and so
there is not an inch of skin which he will not nourish. For ex-
amining whether hi$ way of nourishing he good or not, what other
rule is there but this, that he determine By reflecting an himself
where it should be applied t
2 * Some parts of the body are noble, and some ignoble ; some
great, and some small. The great must not be injured for the small,
nor the noble for the ignoble. He who nourishes the little belonging
to him is a little man, and he who nourishes the great is a great man.
3. ' Here is a plantation-keeper, who neglects his wA and chid, and
cultivates his sour jujube-trees ; — he is a poor plantation-keeper.
nourishing the J& here is intended the ruling
of the Blind, to nourish our inner man, and
paying careful attention to the body, to nourish
1 OF TKOSl Pi
Jg> 9 -H»inthe
lee* ehsptcr, but with mote special rsmionee to
the body. ^j^^,'uniteewhaihelow,'
te, lores alt J^ -d-, <a eubit er an inch,'
tot the meaning is— thejoast bit of, -our* an
a good deal in 1
_ is plain :— A mam is to <
himself, by reflection on 1
parte are mote important and should hare the
grealerattentionpeid toth em. Oomparethetwo
lastpexagrapnsof Ans1eets l VLxrriiL a M
« the members of the body/ but the enemeter,
like Jfj>, is to be understood with a tacit refer,
enos to the mental part of our constitution as
well. 3. The j& A^wassJK
Ohiu dynasty, who had the su|
the ruler's pla ntati ons and t
OhAul4,ILPtXvXxxiai. Theudf
yiatmiVoti*, according to BretsehnetdW) and she
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FT. I. CH. XV.]
THE WORKS OF MENCITJ&
417
&.$|&oA HULAiM —
4. * He who nourishes one of his fingers, neglecting his shoulders
or his beck, without knowing that he is doing so, is & man who
resembles a hurried wolf.
5. 'A man who only eats and drinks is counted mean by others 5—
because be nourishes what is little to the neglect of what is great.
6. • 1£b man, fond of At* eating and drinking, were not to neglect
what is of more importance, how should his mouth and belly be
considered as no more than an inch of skin t*
Chap. XV. 1. The disciple Kung-t& said, 'All are equally men,
but some are great men, and some are little men; — how is this) 9
Mencius replied, ' Those who follow that part of themselves which
is great are great men ; those who follow that part which is little
are little men. 9
3. Kung-tA pursued, 'All are equally men, but some follow
dWIw^wdMk^ftnyMidtwiiiithftk^eh^fctr; JR. 2B^,<a wolf hnrried,ae.ehaaed, and
or, m mom nuke out, the ***** j*k*jfitta *7uiurtriifc«
and the eststai Jtmmim, Two valuable trees
eie evidently insenM by tlftem. {£$£«<>
, |£ indicating the species. $$ is
generally need wish the general meaning of
thorns;— but II here indiestes a kind of small
wild d at e t r ee. The date-tree proper is jtff j
sniswild tree. jMfx the dinVront forms ladi-
eating the Atjfc tree and the to saafty shmb
reepeetHely. 8eeth«^|£ gg,*fa* 4.jfc-
the quick sight I or which
itisfamous. d. The meaning is that the parts
considered small and ignoble may have their
/Fthei
dne share of attention, 1
parts are first oared for, as they onght to be.
15. Howson^AaneanATMaayMan^oynaASon,
a*t> soaoi abb inu nan, stavm or senna, i.
£3-;^, 'all equally/ M'*»'
but here, more eridently then ia
ehapter, it is apeken of out whom oonatitutign,
mental as wall as physioaL a)
'theomoosof the ears and eyes? wt'i
in the last
VOL. H.
xe
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416
THE WORKS OF MJBIU1U8.
[«• TI.
A £ #>
tl 7* jl
k«] ;£ *
that part of themselves which is great, and some follow that part
which is little ; — how is this % ' Mencius answered, * The senses of
hearing and seeing do not think, and are obscured by external
things. When one thing comes into contact with another, as
a matter of course it leads it away To the mind belongs the office
of thinking. By thinking, it gets the right view of thing*; by
neglecting to think, it fails to do this. These— tfAd $en$e$ and ike
mnd — are what Heaven has given to us. Let a man first stand
fast in the eupremaey of the nobler part of his constitution, and the
inferior part will not hie able to take it from him. It is simply this
which makes the great man. 9
Chap. XVI. i. Mencius said, 'There is a nobility of Heaven,
suppose that the senses are so styleeV as being
conceived to be subject to the oontrol of the
ruling mind* We hare below, however, the
«* f ^ ,l ^^^W' ,l,ld W istobetaken
inbothossmae« 'prerogative,' 'business.* Ohio
Chi aiidhUglossaristfo not take S^^
^aa the enbjeot of J^in^Jg, but inter,
pet the*:— 'The senses, if there be not the oxer-
eiae of thought by the mind, are obaonred oy
external things/ ButthoviewofChuHsI,asin
the translation, is preferable. It is very evident
that jfy indicates our whole mental eonstitn*
tkm. tfyj^fo— thenrm^isthoexternal
objects, what is heard and seen; the seoond
denotes the senses themselves, which are only
*"■*■ SI£fl5BHJ5B-'-»
jE£,themind apprehends the true nature of the
objects of sense,' and of eourse ean guard againei
their deluding influence, It ^ ^£>, <fcm
what is great,' the nobler part of his constitu-
tion, Le. the mind. — Xnns^ta might have gone
on to inquire,—* All are equally men. vSosne
stand mst in the nobler part of their constitu-
tion, and some allow im supremacy to be
snatched away by the inferior part. How is
this? 'and Mencius would have tried to earnr
the difficulty a step farther back, and after all
have left it where it originally waa. Hisseyina;
tnatthenatumofnumiss^odmaybsteeoneilea
vdththeoV>ctrinet<rf«^angeliceiOlu4etiaiiity,
but his views of human nature as a whole
are open to the three ob j ectio ns stated In the
note to the twenty-first chanter of the dens
runs.
16. Tiubb u a soan jtt that is or Hxavnu,
AS© A jrOttXITT 1BAT U OF BUS. TBS neXSC*
or ins ionium nans to no Mm or on Lamm,
knee and righteousness, and 4gf Is the <
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FT. L CH. XVII.]
THE WORKS OF MKNU1UH.
419
&TWl£#f ftAM '
A j££B;&A4M|
B£ 2K^A4*#*:#
and there is a nobility of man. Benevolence, righteousness, self-
consecration, and fidelity, with unwearied joy in these virtues; —
these constitute the nobility of Heaven. To be a kung, a eh'ing,
or a t&-f& ; — this constitutes the nobility of man.
2. ' The men of antiquity cultivated their nobility of Heaven,
and the nobility of man came to them in its train.
3. 'The men of the present day cultivate their nobility of
Heaven in order to seek for the nobility of man, and when they
have obtained that, thejr throw away the other : — their delusion is
extreme. The issue is simply this, that they must lose that nobility
if man as well/
Chap. XVII. 1. Mencius said, 'To desire to be honoured is
the common mind of men. And all men have in themselves that
which is truly honourable. Only they do not think of it.
trnomthcm. ^J^^-e^Bs-V.
FtILii.a-7. 3- 5£>*l* x**on«>-jjfc>
'their delnslen is extreme,'-- this fe wall wt
mzz&uxiLi*m&>
mftAmmm%tomn
zznikxa&zz#>
m as* <.#*» •■*•'*««•
nobility of Heaven it cultivated in order to
seek for the nobility of man, at too very time 17. Tmnxatm aonoun
it ie eultiveted, there is a previous mind to JkWBXEt z . £g in the last chapter it the
threw it away r-ehewing the cxietenee of do- P ~" W *"/"• ~* oanyeer ie tno
Then when the nobility of men hat material dignity; Jf in this is the honour,
SO 2
toot, to throw away the nobility of Heaven,
exntbitt conduct alter attainment not equal to
that in the time of search, so that the data
*£j* hat reference to the nobility of man, and
itbeet translated at an active. verb,to which the
jfc aleo points.— Many commentators observe
that facte may be referred to, apparently ineen*
ofatcnt with the estertions in th^ chapter, and
then go on to say that such inconsistency it hnt
a lucky accident: the issue atouM always be at
Monetae eey* res ; bat all moral teachinan
mutt be imperfect where the thouehti are
bounded by what is seen and temporal
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420
THE WORKS OF MXNCIU&
[BK. Tf.
£tftSSI<*JgllftS*£.
*S,aX # a i £■$ 5;
£f.£ J _ _ . t .
2. ' The honour which men confer is not good honour. Those
whom Ghfto the Great ennobles he can make mean agmm.
3. 'It is said in the Book of Poetry,
"He has filled us with his win*
He has satiated us with his goodness."
"Satiated u$witk\i* aood*m 9 "tha.ti*, satiated us with benevolence
and righteousness, and he who is so satiated, consequently, does not
wish for the fat meat and fine millet of men. A good reputation
and fiu>reachin£ praise fall to him, and he does not desire the
elegant e mbroide red garments of men.'
Chap. XVTIL i. Mencius said, 'Benevolenee subdues its
opposite just as water subdues fire. Those, however, who now-»-
dmys practise benevolence do H as if with one cup of water they
could save a whole waggon-load of fuel which was on fire, and when
iBMAmwftiHMi, Tn§anrwiu,mHBf«
I iFOOl MM difwiy.
Jjff j^V — ^Wn mod ia ihonoxt ponograph
i**r»tothooewhooon*r4Jfaiti«i. Ititnoi
|g j&,'Chio, tho ohief/ ThfctitlowM
bono by *or alafcfton of Iho tally of GfaSo,
who at diflfcrat tiaw hold tho ohief my In
Mb. Theywei* a aort of 'ktaf-maktag War-
wick*/ In th* time of Koodoo, tho titlo had
oinonn ooaoqlotofl with tlio nuno of tin homo
t, f$ 2p— «• fee Skih-ehin* EH. if. Ode
IILott. Thoodefeo»OfoepoMtfeft<om'»Je
* to 11m ooeeteejoi who has
•tooii.' Tfce]Ciejoiaedteft,aftd
of fcoolo o»dioto«§ to do
in
i»
~<TnJealeo*M
ofthooo whopenoUoowhatfano »1
Bui net* the
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FT, I. CH. XI }
THE WOBK8 OF MENCIU8.
421
the flames were not extinguished, were to say that water cannot
subdue fire. This conduct* moreover, greatly encourages those who
are not benevolent
2. 'The final issue will simply be this — the loss of Hud imatt
amount of benevolence. 9
v Chap. XIX Menchm said, 'Of all seeds the best are the five
kinds of grain, yet if they be not ripe, they are not equal to the ti
or the jiSi. So, the value of benevolence depends entirely on its
being brought to maturity.'
Chap. aX. i. Mendus said, 4 t, in teaching men to shoot,
made it a rule to draw the bow to the fall, and his pupils also did
the same.
a. 'A master-workman, in teaching others, uses the compass and
square, and his pupils do the same. 9
a dimealt than the other, a. Com-
rzri. s.
19. Biwu awi MWf « matubzd. i. 'The
*f kind, of grain ;'— eee Bk. m. KI.tr. 7.
TWfiandj^itfotwopUntiolootlyreiemMipf
mm another. They afc * kind of eporiona
grain, 'yielding * rioe-like md, fcatemalL
ttey are ta befcnnd a* all time* in wet efttne-
ttona and dry, and whan eroehea and
Ldnr.a*
may eatiiQr the hunger in a time of lamina. 1
* vivacity of mind and readmem at
laad him at time* to broad un-
of which thia aaama to ba
aWBk.rV.Ptn.zziT. x. jfe-
tnehan>Tii.3. jftjfe
to/ or atmply the peat tenet emphatic. So, In
the imzt paragraph. * ^Dr-Xflf''*
maeti*<werkman/ GhmHalaayet-'llmehan.
tar ahowa that aflalre mnet he ptoooeiod with
according to their lawa, and then they oan ha
completed. Bat if a maater neglect thorn, ha
cannot teach; and if a npfl neglect there, he
eannot learn. In email arm it it ae 1— how
mnoh more with the principle of the aagea V
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422
THE WORKS OF MENC1U&
(«. Tt.
KlO tsze. PART II.
&
&B«B»T D
iu jj 0,i a^t
mmmmoL
%mm^m
#.25 £7 El Mil
Ghaftsb I. i. A man of £kn asked the disciple W&-1&, saying,
4 Is an obeervance ef the roles of propriety in regard to *&*jh
or eating merely, the more important?' The answer was, 'The
obeervanee of the rules of propriety is the more important '
2. 'Is (he gratifying the appetite of sex, or the doing eo only
aooording to the roles of propriety, the more important t' The
answer again was, 'The obeervance of the rules of propriety in the
matter is the more important/
* 3. The man pursued, ' If the result of eating only aooording to
the rules of propriety will be death by starvation, while by dis-
regarding those rules we may get food, must they &tiB be observed
in each a eaeet If aooording to the rule that he shall go in person
to meet his wife a man cannot get married, while by disregarding
that rule he may get married, must he etitt observe the rule in sue*
acaeef
4* WA-Mk was unable to reply to Aeee queetione, and the next
L Tn nooMM CT or u aaaa f us ra wnm Iien (flft \ Hiso^ieetionflamnottobeuiider*
Z^KB^m'Saa^ will n^oam'n *»* * &*&**** ** ahstmet, bnt of the
nonwnu Mmaaa «"-r kat ™» — "^ °* V™P*i*J anderatood to wphto the
fan id nrrAUBAn nn naroiPUL x. ^£
(in aid Iom) wm a small State, referred to the
present M-nimj (^f j|a\)eha«, of the depeit-
moat of Yen-ehao, in Shan-tan* . It was not far
from Xeneins's nmUro State of Tsao, tbo dis-
tance beina; only between twenty and thirty X.
Tho disciple Wn-lo, who it said to have pub-
lished books on the doetrines of Lao-tew, was
a natire of the State of Ma. His name was
other things whieh he mentions, e, -ft is
to be understood as in the translation, and
this is its oommon sjgninoatlon in Meneina>
I include the Q , |g g[, in this pomfmph.
rf el ^ jJB (4th toneX^see the Lt Chi,
xxvn.<* * £#&-;£-& ChaoChi
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PT. II. CH. I.]
THE WORKS OF MBNCIU8.
428
~ 4 s a b £ ^o*
f?>w m z z #,pt ^
im © $£ ZxZ &MM>$L \&
/& -3& n*r ^^*-
2, «*£ i #.-
if WojE
day he went to Ts&u, and told them to Mencius. Mencius said,
• What difficulty is there in answering these inquiries ?
5* 'If you do not adjust them at their lower extremities, but
only put their tops on a level, a pieoe of wood an inch square may
be made to be higher than the pointed peak of a high building.
6. ' Gold is heavier than feathers ; — but does tint saying have
reference, on the one hand, to a single clasp of gold, and, on the
other, to a waggon-load of feathers !
7. ' If you take a case where the eating is of the utmost impor-
tance and the observing the rules of propriety is of little importance,
and compare the things together, why stop with saying merely that
the eating is more important! 8o 9 taking the case where the
gratifying the appetite of sex is of the utmost importance and the
observing the rules of propriety is of little importance, why stop
with merely saying that the gratifying the appetite is the more
important!
8. * Go and answer him thus, 4 * I£ by twisting your elder brother's
roads j^ a* J}'(«4 lattono), making it an
oxolamation- «<*!' 5* fa Ho moan**, or
fml with tl» hand.' ;$and;^aronaadfor
~j?andj^ J5£ (*•**),'* high and pointed
•mall hill' ChaoOh < itakMj^l^|tegothor
aa moaning 'a poakad ridge of a hill,' and tho
djotjonory a^thtoaigninoation to thophraao.
Ifca riowof Chn Hrf, which I haro fbUowod,
Abetter. 6\ £ . . . ^fr-^f iadioateo tho
alamo to bo a oommon aayin* and oarriai no
on to aomo applanation of it j£ jj£ . . •
£ JjB, 'How doat it my (moan) tho aaying
(moaning) of tho gold of one hook, and tho
fbathoisofonowaggoa?' Oompaia Bk. L Pt L
*~ *!!*(-#)-## *#
(road oVda, 3rd tono), both by Chao Oh'i and
ChnH^isozplainodbyJ^'tobond.' Iproior
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424
THE WORKS OF MBNCIU8.
[»*. VI.
%
m & 1 % ¥*o&
taKzEmtM
m m
1#&
m Hs m
arm, and snatching from him what he is eating, you can get food
for yourself, while, if you do not do so, you will not get anything
to eat, will yon so twist his arm! If by getting over your
neighbour's wall, and dragging away his virgin daughter, you can
get a wife, while if you do not do so, you will not be able to get
a wife, will you so drag her away t " '
Chap. it. 1. ChiAo of Ts&o asked Mencius, saying, « It i$ said,
11 All men may be YAoe and Shuns ; " — is it so t ' Mendus replied,
'It is/
2. Chido went on, * I have heard that king W&n was ten cubits
high, and Tang nine. Now I am nine cubits four inches in height.
But I can do nothing but eat my millet. What am I to do to
realise that saying ?'
3. Meneius answered him,' What has this — the queation o/m
the ink meaning of the character given in
the dictionary—that of j/fa 'to torn,' here
MbNid by two objeotires, £ being- « from
him*' Jnlien cm etiangelyta rendering '&;
fenaMNf.AoO'it wutf$ri$ amc eim ii. fvptat fleet conm*
*mitmJ jg^jg^'thewaUofthehoom
onthe«Mt,'L6.an»ifhboar'iw*lL j£3j£
it a common designation for the master of
a hones , and I do not know of any inatanot
•of its use by a writer earlier than Kendo*
j£ (3rd tone) •¥% 'a viigin daughter/ one
duality in the harem. ~F* 9 at sometime! else*
where, it feminine.
*< All mat naoom Ylos amd 80mm, ano to
noon so, tir hatb oaxy i
laiasii.vm, to ouraram Ylo am) Baron's rata*
omuai an> ways. 1. GhaoGhl says that Chiao
was a brother of the prince of Mao, bat tfce
principality of Wao had b
before the time of
The<
of the ruling hones had probably taken their
forname from their aneient patrimony. Ttfao
Jaieteredto the present dWiot ofTlng-Wo
(^|(^)intlwdn>^rtm©ntofTiAo^iau,in
Shan-tang, ^f ||f,— oompare Bk. L Pt H.
ill, etaL a. On the heighte mentioned hwe,
•etAnalecte y VHXvi Jj^j|,<for my height/
The J^j[, however, may be taken aa simply
euphonic. Ghiao*s idea is. that phyaieally ha
was between Wan and Pan* who might be
considered as haying become Yaos or Shane,
and therefore he also might become each, if he
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FT. 11. Cfl. II.]
THE WORKS OF MENCIUS.
426
2WW.Jlf a«g»-fi
to do with the matter ? It all lies simply in acting as such. Here
is a man, whose strength was not equal to lift a duckling : — he was
then a man of no strength. But to-day he says, " I can lift 3,000
catties' weight/' and he is a man of strength. And so, he who can
lift the weight which WA Hwo lifted is just another WA Hwo.
Why shoula a man make a want of ability the subject of his grief!
It is only that he will not do the thing.
4. ' To walk slowly, keeping behind his elders, is to perform the
part of a younger. To walk quickly and precede his elders, is to
violate the duty of a younger brother. Now, is it what a man
cannot do — to walk slowly 1 It is what he does not do. The
course of YAo and Shun was amply that of filial piety and
fraternal duty.
were shown the right way. 3*j&4t>— j~
referring to the height* or body generally.
jj| ^r- ^ retoinamYanandfllinn. gC,
is said to ba an abbreviation for ffL - ^Hf , « a
wild duck.' I do not aea why it should not ba
taken simply aa a numeral or elaasiner, and
— 0C {(£7'* chicken/ Wu Hwo waa a
man noted for his strength, He is mentioned
in conne x ion with the king Wu of Win (*,©.
309-906). Accounts go that he made light of
30,000 eattieat 4. ?|£ and ^q (4th tone) are
▼orbs; jj^}«jj^. Oho Hat here quotas from
the eommentator Ch'&n (g£ ££)>-« Filial
piety and fraternal duty are the natural out*
tags of the nature, off which men have an
tadtrfu knowledge, and for which they ha*e
an intuitiye abiUty ( J£ ^ J^ £|). Yao
and Shun showed the perfection of the I
relations, but yet they simply acted in 1
anee with this nature. How <
a hair's point toit?' Hei
Sir $%\ who aeya:— <Tfceway of Taoand
un was great, but the pursuit of it lay simply
in the rapidity or slowness of their walking
and stopping, and not in thins* that were very
high and difficult It is present to the comaaon
people in their daily usages, but they do not
could they add
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426
THE WORKS OF MKKCIU*.
[BK. TL
5. 'Wear the clothes of Y&o, repeat the words of Y4o, and do
the actions of YAo, and yoa will just be a YAo. And, if 70a wear
the clothes of Chieh, repeat the words of Chieh, and do the actions
of Chieh, you will just be a Chieh/
6. Chilo said, S I shall be having an interview with the prince of
Tsiu, and can ask him to let me have a house to lodge in. I wish
to remain here, and reoeive instruction at jour gate. 9
7. Mencius replied, ' The way of truth is like a great road. It
is not difficult to know it The evil is only that men will not seek
it Do you go home and search for it, and you will have abundance
of teachers. 1
Chap. III. 1. Rung-sun Gh'Au asked about on opinion of the
$cholar Kdo, saying, 'Klo observed, "The HsiAo FAn is the ode of
a little man/ 99 Mencius asked/ Why did he say sot 9 'Because of
the murmuring which it Mprme$ 9 9 was the reply.
know it' 5. Tha meaning It limply— Imitate
tha man, do what they did, and yon will ba
9J UMft,MU J
—it it battar not to tianalatt this aondtttonally,
at ft ahawt how Ohiao wat pitaaming on kit
nobilny. 7. ^ M, 'How, tha way'— La.
tha war of Yao and Shan, or gin i rally 'of
trahV
a Exktjauxumovmcmm Haiio FA» amp
K'Ai PXva. DmunarAonoa wm a pabot m
aor woattAMLT umxiAt. r. Kao appears to
hara beam a dltaiple of Tarn ball, and ttvadta
Mandat*! tima. From tha axpn
in par. a, it it plain, halt not to bat
wifii ManaiajVown dltalpla of tha i
nama > mftton adinBh.ILPt.n.jJta. jf%
jf*-~ tha Shih-ehin* IL t. Oda HX a.
Tha oda It tommonly andatatood to haiahaam
wrttftam by tha maatar of tah*n (j|[ £|\
tha aon and hafrajgaiant of tha ■oymaiamYn
(b.0. 7*0-770). Lad away by tha artt of •
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PT. II. CH. III.]
THE WORKS OF MSNOIUB.
427
* 4Ul# mn z& 4l».
~ 0?H ^ ttt M «6 * ^ B?
2. Meneiui answered, ' How stupid was that old KAo in dealing
with the ode ! There is a man here, and a native of Ttteh bends
his bow to shoot him. I will advise him notiodo*> 9 but speaking
calmly and smilingly; — for no other reason but that he is not
related to ma But if my own brother be bending his bow to shoot
the man, then I will advise him not to do so, weeping and crying
the while ; — for no other reason than that he is related to me. The
dissatisfaction expressed in the HsiAo Fin is the working of relative
affection, and that affection shows benevolence. Stupid indeed was
old K&o's criticism on the ode.'
3. CKdu then taut, ' How is it that there is no dissatisfaction
expressed in the K'&i F&ng!'
4. Mencius replied, ' The parent's fault referred to in the K'At
mistress, the sorereiga degraded l-eh<tu and hie
r 9 and the ode expresses the sorrow and
naction which the con could not but ftel
a circumstances. Chao Oh% however.
1 it another authorship, but on thia ana
questions, aonnaotad with it, sec the
king, a* to. a. Q is explained by Oheo
Cml by Jfg} * narrow/ and by Cha Hst by j£fe
fj£ ?fi |£, * bigoted and not penetrating.'
kite £^ is to be understood of the speaker or
beholder, and ^ Jf, of his— the speaker-*—
^*t flft ^ £ refers to the shooter. IB.
.fgl TheparaidiraaiofOhaoCh*!
points, however, and nnderatands diflarently—
7 Here is a man of Yfteh, who is about to be
shot by another man, I see it and advise the
man not to shoot, but eoolly and smilingly,
IejnnotrelamdtotheinanofYtiah.
But if ny brother m about to be she*, **.' This
is ingenious, bat not so apt to the subject of
may be sore
*S&J*V
UL Tbecde
the Hsiao Fan. When iieib* scholars can <
stroe a nasaags so dlflerently, wo may be sore
it is not very dsinttely eaniomsd.
-seeUwShih-ohing,Liii.OdeVIL
is sup posed to be the prodnetion of
sons, bewailing the conduct of their widowed
mother, who could not live quietly and chastely
as home, bat they take aU the blame to them-
sclree, and express ne dissatisfaction with her.
4. We must think there was room enough tor
dimatisfaotion in both oases. And indeed,
many co mment ators say that the received as*
count of the subject of the *?ai Fang muet be
wrong, or that Meneiue'a decision on it is
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428
THS WORKS OF MENCIU8.
[BX. VI*
>*.><
III?
>*N
F&ng it small ; that referred to in the Hsiao FAn is great Where
the parents feult was great, not to have murmured on acoount of
it would have increased the want of natural affection. Where the
parent's fault was small, to have murmured on acoount of it would
have been to act like water which frets and foams about a stone
that interrupts its course. To increase the want of natural affection
would have been unfilial, and to fret and foam in such a manner
would also have been unfilial.
5. ' Confucius said, " Shun was indeed perfectly filial 1 And yef,
when he was fifty, he was full of longing desire about his parents.'" 9
Chap. IV. 1. Sung K'ang being about to go to Ghft, Mencius
met him in Shih-ch'ift.
2. • Master, where are you going ? ' asked Mmcius.
3. ETang replied, «I have heard that Gh'in and Ch'ft are fight-
ing together, and I am going to see the king of Ch'A and persuade
him to cease hostilities. If lie shall not be pleased with my advice,
But hare again, tee tho Shih-chinf,
mho. flf Jfifc 'mow* (tfwthid snoh a
1Mb), 'tho datanoa.* Tho tether's Ml was
nnhmd; If the son responded to it with in-
mmwinn, that would fameee the distance
•a* alienation h o tw oa n them- £ >|C W
are to he taken together. The mother Is com-
pared to a reek or atone in * stream, and the
sons to the water fretting aheut it But the
osss In ins tost Is ons whore the children's
■Ahotfons should Sow on undisturbed. 5. Com*
pareBk.V.PtLi
1 10 Suns Etae on 1
Compare Bk. L Pt I. L d aL 1.
ono of tho trereningaoholare of tho i
wont from Stat* rtoStata, making It their \
nam to oonnsal Qfr, alto, 4th tons) tho prinoea,
with a view for tho most nan, though not
apparently with him, to exalt thenanhna
Shlh-ohlS was in tho Stato of Sun* mure,
andahwiutlmnontporegTanh, ^ lathe tutu,
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PT. n. CH. IT.]
THE WORKS OF MENCIUB.
429
H ig e ^ ijjfe wte =
I shall go to see the king of Chin, and persuade him in the nine
way. Of the two kings I shall surely find that I can succeed with
one of them/
4. Meneius said/ 1 will not venture to ask about the particulars,
but I should like to hear the scope of your plan. What coarse will
yon take to try to persuade them?' Kang answered, *I will tell
them how unprofitable their course is to them/ 'Master/ said
Meneius, 'your aim is great, but your argument is not good.
5. 'If you, starting from the pahri of profit, ofler your persuasive
ooanseb to the kings of Chin and Ch f A, and if those longs are
pleased with the consideration of profit so as to stop the movements
of their armies, then all belonging to those armies will rejoice in
the cessation of war, and find weir pleasure in the pursuit of profit.
Ministers will serve their sovereign for the profit of which they
cherish the thought; sons will serve their fathers, and younger
brothers will serve their elder brothers, from the same considera-
tion:— and the issue will be, that, abandoning benevolence and
;£,<flMk»An«iiA<rflt' J^j£,-4eeBk.L
Ftn.xr.» ^^l-ov 'if joini ftUowm*"
'not MkUf the particulars, I
the tor* State*, £^—I take the word <««».
meat' from Jutten. The gloes In the jL% -§►
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430
THE WOBX8 OF MENCIUS.
[bk. VI.
righteousness, sovereign and minister, father and son, younger
brother and elder, wfll carry on all their intercourse with this
thought of profit cherished in their breasts. But never has there
been suoh a state of society, without ruin being the result of it.
6. 'If you, starting from the ground of benevolence and
righteousness, offer your counsels to the kings of Ch'in and Ch*A,
and if those kings are pleased with the consideration of benevolence
and righteousness so as to stop the operations of their armies, then
all belonging to those armies will rejoice in the stopping from war,
and find their pleasure in benevolence and righteousness. Ministers
will serve their sovereign, cherishing the principles of benevolence
and righteousness; sons will serve their fathers, and younger
brothers will serve their elder brothers, in the same way : — and so,
sovereign and minister, father and son, elder brother and younger,
abanconing the thought of profit, will cherish the principles of
benevolence and righteousness, and carry on all their intercourse
upon them. But never has there been such a state of society,
without the State where it prevailed rising to the royal sway. Why
must you use that word " profit" '
(4th ton*) 4f ?|c *£ ^ »"" *•*• ** *****
gift, 'the multitudes of the throe armies;'
see the Analeets, VII. x. J^ embraces both
'officer! and soldiers.* & £$ fll} 7 BE
lotion needs to be supplemented
•My.-
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PT. II. CH. V.]
TH£ WORKS OF MBNCIU8.
481
*.£ *j» 4 £ 1 13 1?g
iL & ;£ H ft #&„T ^ t&
Chap. V. i. When Mencius was residing in Ts&u, the younger
brother of the chief of ZXn, who was guardian of Zftn at the time,
paid his respects to him by a present of silks, which Mencitis
reoeived, not aotft£ to acknowledge it When he was sojourning
in Fing-IA, dnfa, who was prime minister of the State, sent him
a similar present, which he reoeived in the same way*
a. Subsequentiy, goinj^
but when he went from Fing-IA to the capital of Ch% he did not
visit the minister Ch'tL The disciple Wu-lft was glad, and said,
1 1 have got an opportunity to obtain some instruction.'
3. He asked accordingly, • Master, when you went to Zin, you
visited the chiefs brother ; and when yon went to Ch% you did not
visit Gh'A. Was it not because he is only the minister ! '
4. Mencius replied, 4 Na It is said in the Book of History,
44 In presenting an offering to a superior, most depends on the
demonstrations of respect If those demonstrations are not equal
r» m^
nauauan , i. jfe ffa and zfe«T*bolow, look
asnak aa If tha nwmar vm« tho nnume end
mm of tho individual aaokon ol yot Ohio
» of tho individual apokan «4 jot Ohio
GhYa oxpUnstioo of tho tenns, which is thai
followed in tho translation, is no doubt oomot
-ooaBk.ILPtII.TLt a. Tho two ^ hato,
rthTsS
and in tao nazt paiagranh-^
« wont to ChV Lo. to tho aapital of
aaP1n«>lnwaain0ia M, c »f w , yd ton*
m (w^-. ^m.) nm-m # #
m 81 fl5 W* <lh *' # •*• •* hi*****
(Ufanlly, «•*!••)> <to«k/ 4- £ |Ef,-«M
the AM^Uml V. *H. m, tat in <E» elMrie tta
•xpUoaioty of tho prosodin* ant is Haalf
Siat olansa of a now aontanas. 80s tho 8
tho
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432
THE WOBKS OF MJEMOlUfft.
(1LTI.
to the things offered, we say there is no offering, that is, there is no
act of the will in presenting the offering."
5. 'This is because the things so offered do not constitute an
offering to a superior/
. 6. Wft-IA was pleased, and when some one asked him what
Mencius meant, he said, ' The younger of Z&n could not go to Tsftu,
but the minister Ch'ft might liaTe gone to Ping-ML',
Chap. VI. 1. Shon-ytt K'w&n said, 'He who makes fame and
meritorious services his first objects, acts with a regard to others.
He who makes them only secondary objects, sets with a regard to
himself. You, master, were ranked among the three chief ministers
of the State, but before tout fame and services had readied either to
the prince or the people, you have left your place. Is this indeed
the way of the benevolent ? 9
2. Mencius replied, * There was Po-t ; — he abode in an inferior
ohing, to to. 5. This is H eneius's oiplanatlon
of the pas sa gs quoted. 6. The guardian of a
Slate eenld net leave H id pay a viait in another.
There was no reason, however, why Gh'n should
net have paid hi* respects to Keneias in person*
0. How Menoius nsruno to ths unoLsuAiioni
ovSnus-rtf aTwln, oon m n o m te him ion lsavcto
omcx wrrnour Acoonpijssnns jjrmnvo. 1.
8henyttKwAo,— seeBk.IV PtLxvii. That
ehapter and the notes ahenld be read along with
thia> 4£ and W am not here o pposed to
each other, aa often,---' name' and 'reality/
The' same 'here Ja the feme of the 'reality/
, 'with a regard to others,' Le. aneh a
■lotto in pnhlielife is to benefit others.
aianm
te. aneh a man's motive la
good and esaellen o o. \+ refers to the prinoo;
"J\ refers to the people. ^ ^>~ tt *»
assumed that the met of MeneJmfa being among
the high ministers of State took him out of inn
category of those who made thesnosHos their
aim in Urn, and the £ ^jf therefore is a hit
of the questioner. Ifcroaghoat the ohapfmy
f** has perhape more the idea of peHset virtue.
free from all aniflshnnm, than of 1
a. Po-i,k* M sesBk.V.Pt.ILi,wWitbe<
there given. That t Tin'
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FT. II. CH. VI.]
THE WORKS OF KENOIUS.
483
ll & ffl T H $L%>% 3l I
•Eft w
g.^iijr—
situation, and would not, with his virtue, serve a degenerate prince.
There was t Tin ; — he five times went to Tang, and five times went
to Ghieh. There was HAi of Liti-hsiA ; — he did not disdain to serve
a vile prince, nor did he decline a small office. The courses pursued
fay those three worthies were different, but their aim was one.
And what was their one aim ? We must answer — " To be perfectly
virtuous." And so it is simply after this that superior men strive.
Why must they all purme the same cour$ef '
3. Kwti,n pursued, ' In the time of the duke MA of LA, the
government was in the hands of Kung-i, while Tsse-liA and Tsn-
sae were ministers. And yet, the dismemberment of LA then
increased exceedingly. Such was the case, a specimen how your
men of virtue are of no advantage to a kingdom I
4. Meneins said, * The prince o/YH did not use Ffci-H Hfit, and
thereby lost his State. Tbe duke MA of Chin used him, and became
chief of all the princes. Ruin is the consequence of not employing
timet to Tang, and firs timet to Ghieh is only
mentioned here, however. He went to Tang,
it is said, in oonseauenee of the nmafng
urgency of hie eolieitfttions, and then Tang
tent him to the tyrant to warn andadrisshim.
frothing could be farther at first from the wish
of them both than to dethrone Ohieh. jig,
'to run,* used ftpratifetar, 4th tone. g/In
thia paragraph, KVan advances in his con-
demnation of Jf eneins. At Axak he charged
him with haying left his ottos bates he had
aeeomplishod anything. Here he Insinuates
that though he had remained, be would net
hare served the State. Ttae-lio is the Hatch
VOL. IL
Ff
LiuofBk.ILPt.ILxi;
with this. JCung-l (named j/jfi
minister of LA, a man of merit and principle.
Mencina might have denied the met aliened by
KTwao, of the increased dismsmbsrment of La
under duke Ufa, ^ FaMlHel,— me Bk. V. Pt L
fe. J|§» ^^i-4he'using , msnnsfollow«-
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434
THE WORKS OF MENOITJ&
[BK. VI.
men of virtue and talents ; — how can it rest with dismemberment
mertlyt'
5. JTwdn urged again, ' Formerly, when Wang P'&o dwelt on
the Chi, the people on the west of the Ydlao River all became
skilful at singing in his abrupt manner. When Mien Ch'tt lived in
KAo-t'ang, the people in the parts of Gh'i on the west became
skilful at singing in his prolonged manner. The wives of Hwa Chin
and Ch'i Liang bewailed their husbands so skilfully, that they
changed the manners of the State. When there is th$ gift within,
it manifests itself without. I have never seen the man who could
do the deeds cf a worthy, and did not realize the work of one.
Therefore there are now no men of talents and virtue. If there
were, I should know them. 9
6. Meneius answered, ' When Confucius was chief minister of
Justice in LA, the prince came not to follow his counsels. Soon after
there was the solstitial sacrifice, and when a part of the flesh presented
( jfi] #, l* 'The Right of 0*1 denote
aJmrttnewestsinbordersof the State. 9 Hwa
lug the minister's Mmdi and plain. <£f ,
^r^#H(— tomx-4^ w j||w.
m«k andsrstand jjfc, «If yon ink for dis-
mso&erment merely, as the souse gosnoa , * Jfce.
5. The individuals BttMd hm all belonged
to Ch% ^r*r*«»g the first, who was of Wei.
rth is the general name for staging, and j^,
• pertisuJerstyU,seldtobs£g jg,< short,'
1
(4thtos»)Oiaa*adCh1lJ*agwe
in battla, whose wives bewailed their loss In so
pttifal a manner as to aflbot the whole State
Their cries, it is said, e?en rent the well of the
capital of OhX See the ^£ §g and the £lg
is simply to insinnste that Meneias was a pre-
tender, for that wherever ability was H was
sore to eome out 6. Xenotas shields himself
behind Oonfntitis, implying that he was beyond
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FT. II. CH. * II.]
THE W0BK8 OF MSNGIUg.
486
in sacrifice was not sent to him, lie went aWay even without taking
off his. cap of ceremony. Those who did not know him supposed
it was on account of the flesh. Those who knew him supposed that
it was on account ofihe neglect of the usual oeremony. The fact was*
that Confucius wanted to go away on occasion of some small offence,
not wishing to do so without some apparent cause. All men can-
not be expected to understand the conduct of a superior man/
Chap. Vn. i. Mencius said, 'The five chiefs or the princes were
sinners against the three kings. The princes of the present day are
sinners against the five chiefs. The Great officers of the p re s en t day
are sinners against the princes.
2. • The sovereign visited the princes, which was called " A tour
of Inspection." The princes attended at the court of the sovereign,
tlit knowledge of KSrtn.— Tfce State of Ok%
afmftdef tueinfineneeof Contains, who was
acting as prime minister of La. soot to the
daks a present of besntUnl afnatBrflrla and
hotsis. Ths daks a eospisd th o rn , and
domed himself to dJsripaflon. Oontata
to lest* the Slate, but not wishing to
• tha bad eondnst of hia urines, looked
abbot for some .other r easo n which he might
lor going away, and found It in the
ued. tte^isthe^J^
afenesdArgg. £^f^~»<todasdie.
dj going away/
'thiee Unas* are the founders of the three
lea of Hsia, Shang,and Chan. The'nre
F
ehiefc of the priness' were the dnke Hwan of
Chi (a.a«4-64e), thedukeWanof Tain (6g6-
6eo),thedu^MaofOh'in(65Q-6eo\thedake
Hrisng of 8009(651-696), and the UngOhwang
of Oh*a (6rg-5oi). There ere two enumerations
of the «n^ loading winoas/onsoallod — j^
j£ 3BL $1 ** 0AiMs °* **• ***•• tynastles,
andtheoiher^^^j£^,erehisoof
theOh a an-eh*UL Only H wen of Ch'l end Wen
oflainaieeoaamentothetwo. BotMenetals
speahing only of those included in the sseond
enmneration, and though there is some diflbr*
ones of opinion in regard to some of the in*
dtridualsin it, the above list is probably that
which he held. <Siniie»againsV~le.*iolating
their principles and ways. ••^*^p"«yfC
|^,-HMeBk.LPtILiT.s j^-||;Me
'2
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436
THE WORKS OF MENOIU8.
[bk. vi.
ft 2 6^*5^ ^38
■»w SI* 3i * # 31.7* ^
which was called M Giving a report of office." It was a custom in
the spring to examine the ploughing, and supply any deficiency of
seed; and in autumn to examine the reaping, ana assist where there
was a deficiency of the crop. When the sovereign entered the
boundaries of a State, if the new ground was being reclaimed, and the
old fields well cultivated ; if the old were nourished and the worthy
honoured ; and if men of distinguished talents were placed in offioe :
then Ae prince was rewarded, — rewarded with an addition to his
territory. On ike other hand, if, on entering a State, the ground was
found left wild or overrun with weeds ; if the old were neglected and
the worthy unhonoured ; and if the offices were filled with hard tax-
gatherers: then the prince was reprimanded. Ha prince once omitted
his attendance at court, he was punished by degradation of rank; if
be did so a seoond time, he was deprived of a portion of his terri-
tory: if he did so a third time, the royal forces were set in motion,
and he was removed from hie government. Thus the sovereign com-
manded the punishment, but did not himself inflict H, while the
princes inflicted the punishment, but did not command it. The five
Bk.LFti.TU.it &4g3E'f&-~
Bk.ILPLLv.x. j^-fr,' to reward/ $
yt m M J«fc E' '*mi»a*H>l!acting mini*
ten;' literally, perhapa, 'graaplng and able
man.' Down to JH la axplioatory of " ***"
What follows oolongs to |£ J£. ^ fj§
(-*>—" Annte^VILx. jgr#-«in
harmony with theas things/ ail powor boing
lodgad with the aofwaign, and tfca primes*
batagdeneadentonhim. ^-^ <tompa>
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PT. II. CH.VII.]
THE WORKS OF MKNOIU8.
487
chiefs, Aottuittr, dragged the princes to punish other princes* and
hence I say that they were sinners against the three kings.
3. 'Of the five chiefs the most powerful was the duke Hwan. At
the assembly of the princes in K'wei-ch'ift, he bound the victim and
placed the writing upon it, but did not slay it to smear their mouths
with the blood. The first injunction in their agreement was, — "Slay
the unfilial ; change not the son who has been appointed heir; exalt
not a concubine to be the wife." The second was, — " Honour the
worthy, and maintain the talented, to give distinction to the vir-
tuous. The third was, — " Respect the old, and be kind to the young.
Be not forgetful of strangers and travellers/' The fourth was, —
" Let not offices be hereditary, nor let officers be pluralists. In the
selection of officers let the object be to get the proper men. Let
not a ruler take it on himself to put to death a Great officer/' The
intend, or order, punishment ;' •£& 'to inflict whole covered up. Thie wm called fttt 9K.
~~ " ~~ See the ^£ jfg, m be On the oeeasioa in
the text, Hwan dlepeneed with tome of these
ceremonies. jS* was the term appropriated
to the articles of agreement at such selenui
assemblies, indicating that they were enjoined
by the sorereign. M^, 'the son who has
been tree-edt'Le. set up. ijt, 'guests,' omeeni
from other States. J^ j)H jft ^f » 'omccre
no hereditary oAees;' see Bk. L Pt IL 5. 3.
g±##-##£AJ*tt
tjjj, l no crooked embankments,* Q has a
the punishment.' 3. The duke Hwan nine
times brought together an assembly of the
princes, the chief gathering being at K'wei-
eh'iu, B.C. 650. At those meetings, the usual
custom wm first to dig a square pit, over which
the Tietim was slain. Its left ear was cut off,
and its blood received in an ornamented vessel.
The preside n t then read the articles of agree-
ment, with hie mes to the north, as in the
presence of the spirits of the sun and moon,
after which all the members of the meeting
took the blood, and smeared the sides of their
months with it. This was called jjfc(aU) |fjf .
The Tiotim was then placed in the pit, the
articles of agreement placed upon it, and the
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4*8
THE WORKS OF MENCIU&
[■K. VI.
% 2. m& m
2 ft ft A X*
ss # -S 1 ^ -9^
£ 5 & « t B>
#*ttg A
>\\ till
£ &, e» 4* £
fifth was, — " Follow no crooked policy in making embankments.
Impose no restrictions on the sale of grain. Let there be no promo-
tions without^/Srrf announcing them to the sovereign. 99 It was then
said, "All we who have united in this agreement shall hereafter
maintain amicable relations." The princes of the present day all
violate these five prohibitions, and therefore I say that the princes
of the present day are sinners against the five chiefs.
4« 'The crime of him who connives at, and aids, the wickedness
of his prince is small, but the crime of him who anticipates and
excites that wickedness is great. The officers of the present day all
go to meet their sovereigns wickedness, and therefore I say that the
Great officers of the present day are sinners against the princes."
Chap. VIII. i. The prince ofTA wanted to make the minister
Shftn commander of his army.
2. Mencius said, ' To employ an uninstructed people in war may
moral application. No embankments must be
made soitshly to take the water from ethers,
or to Inundate them, fife jg $£>' do *° 4
rcpiem the sale of grain/ Le. to other Statee In
amine or distress. «% 'appointments,' to
territory or to office. 4.
'to lengthen the wickedness
to connive at and to aid it
'to meet the wickedness of the ruler,' l.eTto
anticipate and excite ii.
8. Mas x nus's o rro smo* to thb waairo an*
arnoa or m maw or Ub aim Hie mamma
Sola Kfl-Lt 1. At thie time La wanted to
as of the ruler,* To.
take adrantags of diffieultiee in Oh*L an
'on of lfan*yane> That was the
of the ration on the south of mount T*ai, which
had originally belonged to Lu. On the north
of the mountain was the territory of Chi
Between the two 8tates there had been frequent
struggles forth© district, which the duke Ping
of Lu(^^)nowhopodtoreooYer. Shin,
below, calls himself KMf, but some say that
that was the name of a Mohist under whom
he had studied. His peeper name was Tao
(£$)- He was a nature of jg, and not of
Lu, but haying a reputation fir military skfll,
the duke of Lu wished to employ his carries*.
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FT. 11. CH. VIII.]
THK WORKS OF MENCIU8.
489
m § ,m, % % emu m. &
be said to be destroying the people. A destroyer of the people
would not have been tolerated in tne times of T&o and Shun.
3. 'Though by a single battle you should subdue Ch'l, and get
possession of Nan-yang, the thing ought not to be done/
4. Shin changed countenance, and said in displeasure, ' This is
what I, Kft-li, do not understand.'
5. Mencius said, ' I will lay the case plainly before you. The
territory appropriated to the sovereign is 1,000 It square. Without
a thousand ft, he would not have sufficient for his entertainment of
the princes. The territory appropriated to a HAu is 100 It square.
Without 100 ft, he would not have sufficient wherewith to observe
the statutes kept in his ancestral temple.
6. 'When ChAu-kung was invested with the principality of LA,
it was a hundred It square. The territory was indeed enough, but
it was not more than 100 It. When T ai-kung was invested with
the principality of Ch'l, it was 100 It square. The territory was
indeed enough, but it was not more than 100 li
jft fit now the eommon term for general, 5. £j|£ fif £ Jfc tt, 'the ttatnte-ieoords
aj9pear»tohATeeoiiMink>TogaeAboaiMeiMstiu't <£ t j ie tnot<tlt t temple.* Those reeords pre*
from fthfe paragraph, that Shin hadhimaetf •^rWeee, interriewe wife oUier prinoee, te,
been the adrieer of the projected enterprise, and were kept in the temple. 6\ Compare
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440
THE WORKS OF MBTGIUB.
[»K. TI.
If &##>#&>
#£ £ 7J ¥o3E So
7. 'Now LA is five times 100 It sanare. If a true royal ruler
were to arise, whether do you think that LA would be diminished
or increased by him?
8. ' If it were merely taking the place from the one State to give
it to the other, a benevolent man would not do it; — how much lev
will he do so, when the end is to be sought by the slaughter of men !
9. ' The way in which a superior man serves his prince contem-
plates simply the leading him in the right path, ana directing his
mind to benevolence/
Chap. IX 1. Mencius said, 'Those who now-a-days serve their
sovereigns say, "We can for our sovereign enlarge the limits of
the cultivated ground, and fill his treasuries and arsenals/' Such
persons are now-a-days called " Good ministers/' but anciently they
were called " Bobbers of the people/' If a sovereign follows not
▲nab** VL sdi. <£, 'sparingly,'- only,
a ^jj^' merely,' Le. if there war* no straggle
andino slaughter in the mailer. » ffi j|f
hero fa d lfl ere nt fr om the itmephq^^^
«#(-W)± *fr-*-
to be understood that this was, to be done at
the expense of the people, taking their oornmons
from mem, and making them labour. Other-
wise, it does not seem objectionable.— Ohio
Cht, however, gives the phrase another mean-
ing, making H-^ yj> ||, 'appropriate
small States,' but this is contrary to analogow
and confounds this paragraph with
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tr. n. ch. x.J
the wobkb of ravcnm
441
IB I *&*■»*
the right way, nor has his mind bent on benevolenoe, to seek to
enrich him is to enrich a Chieh.
2. ' Or they wiU say, " We can for our sovereign form alliances
with other States, so that our battles must be successful." Such
persons are now-a-days called " Good ministers/' but anciently they
were called " Bobbers of the neojple." If a sovereign follows not
the right way, nor has his mind directed to benevolence, to seek to
enrich him is to enrich a Chieh.
3. 'Although a prince, pursuing the path of the present day, and
not changing its practices, were to have the throne given to him,
he could not retain it for a single morning/
Chap. X 1. P&i Ewei said, 'I want to take a twentieth cf the
produce only as the tax. What do you think of it? 9
2. Mencius said, ' Tour way would be that of the Mo.
th*
Bk. IV. Pt L xiv. a.
*
M g, '*^withoft«rS*aUs/ Here Ohio
Ohl dilfcra again, making ^ft-jtt 1 to deter-
mfaabarorahand/ 'nndartafco/ and Joining fit
g| |£, 'nndartako in fighting with hoatilo
eoontriaa to oonqaar.' ThJa alao ia an inferior
«■*■••»■■■ * $IJg-tBM£&'
1 aoenpy the poaition for a morning/
10, AvoBDKKBoSEAnaur oaxTauaaavrwrrH
A mm amv or taxaxios, abb that ouonr-
asm warn Tlo ar> Shot n ram vnovmt on
fos Okxba. 1. Pal Kwai, at/fed Tan (aaa naxt
ohapaar), waa a man of Ch&o, aaooiie in his
own habits, and fond of innovation* Hanaa
tho suggestion in thia chapter.— So, Ghao Oh%
and Ohn Hat haa followed him. Tho author
tenda thai the Pii Xwei described as shore
on tho anthoritj of tho 'Historical Record*/
Jjft 4k, hdz, waa not tho aamo horo Intro*
dueed. Soa thai Work, M to. a.$£or|g
waa a oommon nama for tho berbaroe* tribes
on tho north. Thar waro a pastoral people,
of their oowtrV was eoid. Ho
and tho ollmata
donbt ihair oiriMaation waa
to that of
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442
THE WORKS OF MKNCXUB,
► VI.
Tl? 4£? >fcn; . SSI *s*
£ ¥ #n 4o W «B
¥08
it*®*
f£ >5L —
3. € In a country of ten thousand families, would it do to have
only one potter V Kwei replied, * No. The vessels would not be
enough to use/
4. Menciu$ went on, ' In Mo aU the five kinds of grain are not
grown ; it only produces the millet. There are no fortified cities,
no edifices, no ancestral temples, no ceremonies of sacrifice ; there
are no princes requiring presents and entertainments ; there is no
system of officers with their various subordinates. On these
accounts a tax of one-twentieth of the produce is sufficient there.
5. ' But now it is the Middle Kingdom that we live in. To banish
the relationships of men, and have no superior men ; — how can such
a state of things be thought oft
6. \ With but few potters a kingdom cannot subsist ; — how much
less can it subsist without men of a higher rank than others t
7. ' If we wish to make the taxation lighter than the system of
T&o and Shun, we shall just have a great Mo and a small Ma
China, Vat Monetqs*s seoount of than must be
taken with allowanoe. 4. j£ £j{,— eeaBk. EL
PL IL i. a. ^ tij£ go together m a general
designation of edifiees, called 1ST, aa 'four*
niahed.' So^Sjj^gotogetheraaaTnonymous,
and aleo ft fit, 'pieces of silk, gtasn aa
presents.' ^jj, 'the morning meal j'^/ the
evening meal;' together » 'entertainments/
5,* ^^-reteringtothe^f^^
flj. 7. The meaning is, that, vndar enah
systems, China would beoome In the one ease
a oopy of the Mo, and in the other of ita 1
under the tyrant Chieh.
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PT. II. CH. XIII.]
THE WORKS OF MENCIUS.
443
er wjjb. A W ^ "it*
If we wish to make it heavier, we shajl just have the great Chieh
and the small Chieh/
Chap. XL i. PAi Ewei said, 'My management of the waters
is superior to that of Tit 9
2. Mencius replied, ' Ton are wrong, Sir. Ytt's regulation of the
waters was according to the laws of water.
3. ' He therefore made the four seas their receptacle, while you
make the neighbouring States their receptacle.
4. • Water flowing out of its channels is called an inundation.
Inundating waters are a vast waste of water, and what a benevolent
man detests. Tou are wrong, my good Sir/
Chap. X£L Mencius said, * If a scholar have not faith, how
shall he take a firm hold of ikinasV
Chap. XIIL i. The pr%nce cflA wanting to commit the ad-
ministration of his government to the disciple Yo-oh&ng, Mencius
said, ' When I heard of it, I was so glad that I could not sleep/
2. Kung-sun Ch'&u asked, 'Is Yo-ch&ng a man of vigour V and
ix.3,bot jfc -4c huthwi a partftenlar appli-
11. Ptx Swart
OOULD OTBOT.4TM TBM WAHM URII TRAM TV
ma. 1. Thara had haan tone partial invnda-
tiona, whara the aarrioaa of Pai Xwai wara
oallad in, and ha had raduaad tham by taming
tha watara into other Stataa, saying ana at iha
aspanaaaf injuring othan. a ^fc ^ & m
JP £ £ & * Saa Bk. III. Pt IL
12. Paihcdt
iv actio*. Mt
11
**att* ^^Hata^laina
j/tty «to administer tha gorarnmant,' aa in
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444
THE WORKS OF MENCIUS.
[be. tl
JN ? A M Jl 4M* & M Jfc
was answered, 'No.' 'Is he wise in council!' 'No. 9 ' Is he possessed
of much information 1 * ' No/
3. ' What then made you so elad that you could not sleep V
4. « He is a man who loves what is good/
5. ' Is the love of what is good sufficient ? '
6. ' The love of what is good is more than a sufficient qualifica-
tion for the government of the kingdom ; — how much more is it so
for the State of LA!
7. * If a minister love what is good, all within the four seas will
count 1,000 U but a small distance, and will come and lay their good
thoughts before him.
8. ' If he do not love what is good, men will say, " How self-
conceited he looks \ He is saying to himself, I know it." The
language and looks of that self-conceit will keep men off at a distance
of 1 ,000 ft. When good men stop 1 ,000 U off) calumniators, flatterers,
and sycophants will make their appearance. When a minister
ehap.Ti.3, ^fcnfc^-fcr***
the 3rd tone ; ' has he wisdom and delibera-
tion? '—The three gifts mentioned here were
those considered most important to gorernment
in that age, and Kung-sun Ch*au knowing Yo-
1 to he deficient in them, put his qoestl
1 them, put his questions
accordingly. 4. On this paragraph it is said
In the £| ^fcs— <In the administration of
neat, the most excellent quality is with-
out prejudice and dispassionately (rf| rfj)
to receive what is good. Now in regard to all
good words and good cottons, Yo-ehang in his
heart sincerely loved them.' 5, 6. JR is what
is simply sufficient 4| is what is sufficient
and more. & j£tf^ as defined by Chu Hat,
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PT. II. CH. XIT.]
THE WORKS OF MENCICTS
445
%%
m * w £ mitm '¥oW i
J»4f JJW Bf O A T"
z>tiLm$tMm2.
m & * £>|r i £
lives among calumniators, flatterers, and sycophants, though he
may wish the State to be well governed, is it possible for it to
besot
Chap. XIV. i. The disciple Ch'ftn said, « What were the prin-
cjplee on which superior men of old took office t 9 Mencius replied,
4 There were three cases in which they accepted office, and three in
which they left it
2. ' If received with the utmost respect and all polite observances,
and they could say to themselves that the prince would carry their
words into practice, then they took office with him. Afterwards,
although there might be no remission in the polite demeanour of
the prince, if their words were not carried into practice, they would
leave him.
3. 'The second case was that in which, though the prince could
not be expected at once to carry their words into practice, yet being
received ny him with the utmost respect, they took office with him.
But afterwards, if there was a remission in his polite demeanour,
they would leave him.
0j^ 'the appearance of being satisfied with
coo's own knowledge, and having no relish for
fee* word*.' i"|| A*
14. Geomroe or takiko as* iiatim omox.
Compere Bk. V. PL TL It. 7. The three cases
mentioned here are reepeethrely the ^f "J5J"
Z it' *• KS % •** *• ^ # *
that plaee. 1. TWs Ch'in is the Ch'an IWn,
Bk.ILPtn.iii a. jjjis eimply-g£ ^Jp,
not <to go out to meet' 3- MljtcfT ffi ll^
is to he understood as thought in the echo)ar*e
mind, corresponding to ^f jK ff 3t. ^f
in the preceding paragraph. In the Ef jBfc in*
deed, the 5 there is made to he the language
of the ruler, but see the gloss of the *
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446
THE WORKS OF MSNCIUfiU
[BK. VI.
4. • The last case was that of the superior man who had nothing
to eat, either morning or evening, and was so famished that he could
not move out of his door. If the prince, on hearing of his state,
said, "I must fail in the great point, — that of carrying his doctrines
into practice, neither am I able to follow his words, but I am
ashamed to allow him to die of want in my country ;" the assistance
offered in such a case might be received, out not beyond what was
sufficient to avert death.
Chap. XV. i. Mencius said, 'Shun rose from among the
channelled fields. FA Ttteh was called to office from the midst of
his building frames ; Chi&o-ko from his fish and salt; Ewan 1-wA
from the hands of his gaoler ; Sun-shft Ao from ki$ hiding by the
sea-shore ; and P&i-U Hal from the market-place.
that his
die-
a* he 4. The assistsnee is in the shape of
otaploymeiit offered. If not,then^p pj*££
would net be a ease of |fc jfc
U. TfeXAXJ AMD lilMBW IB* WAT XV WMJOi
Hbatvv rusFAnas 10 vom ftiitfnvm x.
With Shun, Kwan t-wu, and PaMl Hst, the
student nuist be familiar. FA Ytteh,— see the
8hu-ehiii& Pt IT. Bk.VII, where ft is related
that the sovereign Kao Tsung having 'dreamt
thai God gave him a good assistsnt,' canoed a
picture of the man ho had seen la his dream
to bo made, and 'search made for him through
the v<m §*' MI »; when ho was found dwelling in
tho wilderness of l*yen (£ Jg ^ £f> }•
In the « Historical Records/ H is said the sur-
name waa given in the dream as 4t, and the
asj£;. GhiaoKois
PtLL 8, where it fc said in tho
worth when living in reti
eoTored by king Win. He
nan and salt, and on Wan's rooomiaondatson
was raised to ottoe by tho last sovereign of Tin,
to whose fortunes he continued firithful. Bun-
shn Jto was prime minister to Chwang of Ok%
tho last of the five chiefs of tho princes. So
much is beyond dispute, but theeta*nnstsB*us
of his elevation, and tho family to which ho
belonged, are uncertain. See the |H]$$|
ing/ Majiy of the houses in Chins are built of
earth and mortar beaten together within a
moveable frame, in which tho walls are!
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PT. II. CH. XV.]
THE WORKS OF MEtfClUS.
447
tj\M MM& g n a »
2. ' Thus, when Heaven is about to confer a great office on any
man, it first exercises his mind with suffering, and his sinews and
bones with toii It exposes his body to hunger, and subjects him
to extreme poverty. It confounds his undertakings. By all these
methods it stimulates his mind, hardens his nature, and supplies his
incompetencies.
3. ' Men for the most part err, and are afterwards able to reform.
They are distressed in mind and perplexed in their thoughts, and
then they arise to vigorous reformation. When things have been
evidenced in men's looks, and set forth in their words, then they
understand them.
4. ' If a prince have not about his court families attached to the
laws and worthy counsellors, and if abroad there are not hostile
States or other external calamities, his kingdom will generally come
to ruin.
5. ' From these things we see how life springs from sorrow and
calamity, and death from ease and pleasure.
^ jr«— j: i» the officer who wm In charge difficulties |gf,.-«sed for }|g|. ££ j$
of him. *> ft$ j£ f(f Jj$ > 'hungers his j3| , -£~ ^-,— the meaning it, that, thongh
inembers and skin.' W ^ "M* Jk 'empties ""^ m€l1 *** ** ^ ukk <* •»■**«•*»> yet
^ jjp *^f\^ when things are clearly before them, they can
his person.* ff 'gjty, ^j- y-«, <as to his lay hold of them. 4. The same thing is true
eVina* contends what he is doing.' fffc***** j* ^, 'Uw families,' Le, old
>-, ^ « «a» ,Vv ■*»-* xtf io» families to whom the laws of the State are
^vffj^fin&ffi&fo famlliarM|ddear . Auu^dforSE. Snch
^ , — need to Jfjf • 3. The same thing holds frmilie* and officers will stimulate the prince's
true of ordinary men. They are improved by mind by their lessons and remonstrances, and
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448
THE WOBX0 OF MENCIU8.
[BK. Til.
.__. ^_ _ 28? &»
it 4 jr m m> ft
Crap. XVI. Mencius said, 'There are many arte in teaching.
I refuse, as inconsistent with my character, to teach a man, bat
I am only thereby still teaching him/
fft j& H» 5£ oarriea us on to the next
clause lor an erplanition of what has bean
lft. How a
The ^ in *jjf fffc it noi without its force,
but we can hardly express it in a translation.
BOOK VII.
TSIN SIN. PART I.
>^>
Chaptkb I. i. Mencius said, 'He who has exhausted all his
mental constitution knows his nature. Knowing his nature, he
knows Heaven*
Tnui or oniBooK.— Lfika the previous Books,
this it named from the commencing words—-
^jr AllN "*** «*■«■**»• of aU the mental
eorjstttutfton/ It contains many more chapters
tiuu&anyH^tlMm^beia^fortbomoJtDaityMaf
onigmatioml sentences, conveying Meneros's
views of human nature. It is more abstruse
also, and the student will have much difficulty
in satisfying himself that ho has really hit the
exact moaning of the philosopher. The author
of the |nj £ £J£ >f$ £$ says .—'This Book
was made bvXeneius in hie old age. Ite style
is terse, and its* meaning deep, and we cannot
discover an order of subjects in its chapters.
He had completed the previous six Books, and
this grew up under his pencil, as his mind was
e je ct e d, and he was promp t ed togtrecsj
sion te his thoughts The irst chapter i
be regarded, however, as a oompondamm of the
L BrisssTinnroro^nssxTmwsooMBVoaa
xnowxsjDOB or Hbavks, ASoHnAvn asm nv
oum oaaroro ova SAruas. i. jflfr jfcjQUs.
I conceive, to make one'e self aotjualnW with
all his mind, to arrest his oonsrtoficnees, and
ascertain what he is. This of course gives a
man the knowledge of his nature, and aa ha is
the creature of Heaven, its attributes must ha
corresponding. It is much to be wished thai
instead of the term Heaven, vague and in-
definite, Meneius had simply said •God.' loan
St no other meaning from this paragraph, Ohu
it, however, and sll hU school say that there
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PT. 1. CH. II.]
THK WORKS OT MKNOIUS.
449
>*N
IE 4.0. BtJ^^^tt.
9. 'To preserve one's mental constitution, and nourish one's
nature, is the way to serve Heaven.
3. ' When neither a premature death nor long life causes a man
any double-mindedness, but he waits in the cultivation of his personal
character /or whatever issue; — this is the way in which he establishes
his Ifawen-ordained being/
Chap. EL 1. Mencius said, * There is an appointment for every-
thing. A man should receive submissively what may be correctly
ascribed thereto.
to no work or labouring Zftrtft; that i* »•* »bo to*m Ufa. The way of Heaven fe
__ mt^^ without partiality, and only spprovos of tfrc
fe the AtfSK of the Confucian chapter in the
'Superior Learning,' according to their view of
it; that aU the labour fern ^i^^, which
ii the jfyj jfe of that ahaptar. If this be
correct, wa should translate:— 1 He who com-
stately develop* his mental eonetitutlon, haa
known (come to know) hla nature,' bat I cannot
construe tha words so. a. Tha 'preservation'
fe tha holding fuel what we have from Heaven,
and tha ' nourishing' ie tha acting in harmony
therewith, aa that fee ' serving Heaven • is Jnat
[what It has intimated in our
uiiatl>uli» to belts will eooeemlngoa. 3. &
Is emr nature, aeeording to the opening words
Is to be taken aa an active verb, >^w-
yK BSE, 'causes no doubts,' Le. no doubts aa
to what la to be dona. 4& £9— £ referring
to I£ ft- It majbeweU to give the Tiews
of cSfeOhl on this ahaptar. On the first
paragraph he says 1— 'To the nature there
belong the principles of bonoTolenos, righteous-
ness, propriety , and knowledge. The mind la
•-*-••.***•- (4&|&g|j*j),
and having tha distinction of
mn put forth all life mind to think of
apod, and then he may be said to know
hie nature. When he knows his natural he
knows that tha way of HeaTen eoneiders what
Eoallent'
la good to be esoelu
On the second para-
graph he myat— 'Whan one is able to prseari e
hla mind, and to
i his oorrect nature, he
maybe called a man of parteot virtue (^n^).
The way of Heaven lares Ufa, and the perfect
ttfe
£*!-l
Thus the
agrees with Heaven, and :
this la the way by which he 1
On the third paragraph he seyst— 'Tno pe rf ect
man In his oonduat fe gulled by one law.
Although he sees that some who hare sen*-
before Mm hare been Short-lived, and aoma
long-lived, he never haa two minds, or ohonges
his way. Let Ufa be short as that often
Yuan, or long aa that of the duke ef Shao, he
refers either case equally to tha a p po in tme nt of
Heaven, and eultivatea and reatfims his own
person to wait for thai It is in this way he
establishes the root 0/ fiascos'* snpom omenta
(&&&&&**}-*->*
pUnaUonc do not throwBghl upon tha tun,
out they show how that may be treated indc
pcndently of the school of Oho Hst. And the
equal unsatisf actorlne m of hla
may well lead the student- the foreign stu
especially— to put forth hla strength on
study of tha text more than en tha <
taries.
2. MAJ^aDrrrAaAmorsDBTi
ArroumtBRS or Hsavuy. Wa
Oh*
Hat says this fe a continuation of tha bat
ehapter, developing the meaning ef tha bet
paragraph. There is a c onnex ion b e tw een tha
chapters, but ffefe here taken more widely,
aa erf ending not only to man's nature, hot all
the ercnts that befall him. *j£&f> 4 *»
correct *MUkti™% 9 L%.*k**lttMbH*iy
tha will of Heaven. Ha nansuimi tawing
evil or caralam oonduat fe to be under.
Can HeTa aoSnltioa la—
stood aa being so. Ohu HeTs SeSnlllen la-
^ whioVooines without beiagbVouahtos
la the correct a pp ei ntm c at . ' ~Cbno
brouaht on
• Chi says
VOL. n.
*g
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450
THE WORKS OF MENCIU&
[*K. VII.
•IK 'n
^je«^'
ml.
*
*ffc
>>
• 2. 'Therefore, he who baa the true idea of what is Heaven's
appointment will not stand beneath a precipitous wall.
3* ' Death sustained in the discharge oi one s duties may correctly
be ascribed to the appointment of Heaven.
4. 'Death under handcuffs and fetters cannot correctly be so
ascribed/
Chap. III. 1. Mencius said, • When we get by our seeking and
lose by our neglecting; — in that case seeking is of use to getting,
and the things sought for are those which are in ourselves.
2. 'When the seeking is according to the proper course, and the
getting is only as appointed ; — in that case the seeking is of no use
to getting, and the things sought are without ourselves.'
Chap. IV. 1. Mencius said, 'All things are already complete
in us.
there m» three ways of speaking about the ap-
poi ntm e nt s or dse r sss of Hoaron. Doing good
and getting; good la sailed ££ jfr, <reoehring
what is appointed/ Doing good and getting
•vfl to aaUad MM 4», 'eneoontering what ia
annotated.' Doing •JS*ftd getting arU it oaUcd
following aftar what la appointed.'
1 only tha first of thaaa oaata that fc apokan
of in tha taxi It moat ha borna in mind,
however, thai by j& hare Ohio understands
death, and thai only, and wa should aoqoiaaaa
In this, if there did not aaam to be a eon*
nonlon be tween t hi a ohap tor and tha pr o o s dlng ,
a. if$ £f jj|f»,— he who knows, or haa the
true notion 04 **• jfll, 'preeipitooa* and
likely to AUL 4. The fetters axe nndamtood to
ft*''
SMonlyt
be those of an evil doer. |f£ are fetters for
tha hands, and jfe Ihoaa far the feet
8. Vmros n sons 10 na satod ar saamne rr,
Thie general aantiment it oorreet, bat the 1 _
tmthis s a ialSo s d totho point of the antithesm,
when H it eaid In the eeoond eaaa that eaakaw
is ofao nee to getting, 1W things monrssfres 1
are bene^lenoa, rigbteoosnost, propriety, and
knowledge, the endowments proper of onr
natnreTnie things < without onrssWea* are
riehes and dignities The 'proper eenraa' te
ssek these is that ascribed to Confneins, 'ad-
Taneing aeoording to prop rie ty, and retiring
aeeording to righteousness,' but jet they are
not at onr oonunand and oontroL
4. Maw is rrrrsn ion, an> haftt m, noma
paragraph is myatieaL The ail things are 1
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PT. I. CH. VII.]
THE WORKS OF MENCIUS.
461
Jflk
Aft.
m
life 96. A
3Ffi0,
if
3&±
2. * There is no greater delight than to be conscious of sincerity
on self-examination.
3. * If one acts with a vigorous effort at the law of reciprocity,
when he seeks for the realization of perfect virtue, nothing can be
closer than his approximation to it.
Chap. V. Mencius said, 'To act without understanding, and
to do so habitually without examination, pursuing the proper path
all the life without knowing its nature ;— this is the way of
multitudes/
Chap. VI. Mencius said, * A man may not be without shame.
When one is ashamed of having been without shame, he will aftar-
wards not have occasion to be ashamed/
Chap. VII. 1. Mencius said, ' The sense of shame is to a man
of great importance*
'knowing minutely and exactly.' 'There ia
mueh aetivity,' aaya the j$ *|f, 'in the two
▼orbc' Tnia oat of ;Mf la not common.
C TnTiunarniiniN«nuu Tha
laet )|ft»Bhamorul eonduet.
7. Tkb aaio avanor. The former chapter, it
ieeaid, waa by way of exhortation (J£J ^);
thia ia by way of warning (j£( ^). Tha
■ cao n d paragraph ia aiaaed at the wandering
aoholara of MeneinVa time, who were fall of
plots and eohemoa to unite and dieunite the
various prinoei. tyfa 'eprinea of motion,*
'machinery/ The third paragraph may alao
be tranalated, 'If a man be not aahamed at hia
being not like other men, in what will ha be
like them?'
aatheprMafes of all things, which all things
moreover are chiefly the relatlona of society.
When we extend them farther, we get em-
berreeeed. a. The |frj} here ia that ao largely
treated of in the Chung Yung. 3. ^W ia the
Judging of . othere by ouraelrca, and acting
aeoordhigly. Compare the Doctrine of the
Mean, xiii. 3.
i. How xajnr act wrmour thought. Com-
^i»th.Ai«u«u,vin.ii. fr£'tfl£'
— £ Is to b« vndmtoed of *g, but ^ ^
-<ltoM«w*'t«»|Mp!MftwliiafaiaUMotyMt
rf j£, iMd Vm groaada, whfeh is the objeot at
oga
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452
THB WORKS OF 1KNCIU8
[BE. VII.
* m m * t u m
2. 'Those who form contrivances and versatile schemes dis-
tinguished for their artfulness, do not allow their sense of shame to
oome into action.
3. ' When one differs from other men in not having this sense
of shame, what will he have in common with them V
Chap. VIII. Menoius said, • The able and virtuous monarch*
of antiquity loved virtue and forgot their power. And shall an
exception oe made of the able and virtuous scholars of antiquity,
that they did not do the samel They delighted in their own
principles, and were oblivious of the power of princes. Therefore, if
kings and dukes did not show the utmost respect, and observe all
forms of ceremony, they were not permitted to oome frequently and
visit them. ^ If they thus found it not in their power to pay them
frequent visits, how much lees could they get to employ them as
ministers?'
Chap. IX. i. Menoius said to Sung K&u-ch'ien, 'Are you
food, Sir, of tortMing to the different courts t I will tell you atxrat
such travelling.
Yandfofotttopofworofmoa,!.* of fth»
I. How
wjawrAnm
tUno4Tirt^inth#*b*r^butth«good
* tb tL* w *" MM *' ** "" tobollin
aMMtj. flfctethoJrown'powtr.' At applied
to too — hoto, Bowmr, fkaao tktegft hart to
Wiofonod. nojlofoiUMirowiiTlrtoo^^
prizMta.
iojr m jaw An
Tim bumfu oo Awnman,
mafcofao
party apokoa to ia tUa aaapftarto bo Km (^|
g^-eaioaofSaaf. Kotlilaf lakaowa
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rr. i. ch. ix.]
THB WORKS OF MENCIU&
458
i 1 f t p* a ^of
# tk jS> m> % ec*@> »
si m % $c % m to
»
2. * If a prinoe acknowledge you and follow your counsels, be
perfectly satisfied. If no one do so, be the same/
3. idureKien said, • What is to be done to secure this perfect
satisfaction?' Mencius replied, 'Honour virtue and delight in
righteousness, and so you may always be perfectly satisfied.
4. 'Therefore, a scholar, though poor, does not let go his
righteousness ; though prosperous, he does not leave his own path.
5. ' Poor and not letting righteousness go ; — it is thus that the
scholar holds possession of himself. Prosperous and not leaving the
proper path ; — it is thus that the expectations of the people from
nim are not disappointed.
6. ' When the men of antiquity realized their wishes, benefits were
•conferred by them on the people. If they did not realise their wishes,
they cultivated their personal character, and became illustrious in
the world. If poor, they attended to their own virtue in solitude ; if
advanced to dignity, they made the whole kingdom virtuous as well/
crfhlin,b*tte»tfowMOfMofth«ed?tattir*r«, to the eonrse whieh he pwsaes. 4- JM- K
who travelled about tendering their advise to - ^* ^
thedlntoentprinees. a. To translate Afijfi Jj£*
as I bars dona hare, oan hardly ba oallad a
S. phrase. ChftHst, after Ohio Ch% explains
JJ as 4 the appea r anee of solf«p omission
freedom from desire/ 'Fertotlj satisfied,'
uoiiieyi the Idea of the phrase, 3. It Is to be
naderetoodthat the 'virtue' la that which the
1 In himself; and the « righteousness •
J&fcZl* $&** * 'Holds
—Le. has whet he chiefly
lores and seeks, d -fc £ ^ f — ^-Jt*
— Ghn Hat observes >-'Thk ehapter shows
how the seholar, attaching weight to what la
internal, and holding what la asternal light,
will approve himself good in ail pleoes and
eirenmstanoes.'
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454
THE WORKS 07 MENOIUS.
[ML VII.
&& s& s
ijqE yt F ss
"fiuaui
Jfepc*
iN'ti •*
Chap. X. Mencius said, * The maae of men wait for a king Win,
and then they will receive a rouging impulse. Scholars distinguished
from the mass, without a king Wta, rouse themselves. 9
Chap. XI. Mencius said, ' Add to a man the families of Han
and Wei. If he then look upon himself without being elated, he
is far beyond the mass of men.
Chap. XII. Mencius said, ' Let the people be employed in the
way which is intended to secure their ease, and though they be
toiled, they will not murmur. Let them be nut to death in the way
which is intended to preserve their lives, ana though they die, they
will not murmur at him who puts them to death.'
Chap. XIII. i. Mencius said, 'Under a chie£ leading all the
princes, the people look brisk and cheerful. Under a true sovereign,
they have an air of deep contentment.
10. How
. to eoon nr wmiim H* j^, 'aU the
people,' Le. ordinary people* - £fe A|~'f&
£|, in Bk. IL Pt L t. i. When a distinction
is made between the characters, he who in wis-
dom is the first of 10,000 men, is called jffi ;
the lint of 1,000 is called £; thefirstof 100
is sailed ££ ; the first of xo is called ^
IL KOTTO maLAHD»TMIOHm»APBOOFOF
svpmaxoaBT. Han and Wei,— seeBk.LPt.Li.
r, notes; 'The families of Han and Wei/— ie.
the wealth and power of those familie*. j^J,
need for A « to increase,' indicates the ex-
ternality of the additions. £j( £jf is defined
1% Whkv a noun's aim v inmmT no
mom's eoon, tbbt win. nor hubvub at mm
HAnsHnw naASPnas, The first part is explained
rightly of toil* in agrieuttnre, road-making^
Mda^maUnc, Ac, and the second of the ad-
ministration of jnstlee, where I should
to think that U sncins had the idea of a Jan*
war before him ; compare analects, XX. U. a.
<ft jg, 'a way of ease;' /{: )£,'» wayef
a cms? Axons na pstnom, aid by a mm
soraxmn. 1. Jj| is explained in the die-
tionary, with reference to this pessage^by
&>. It is the 1
mmm
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PT. I. CH. XIV.]
THE WORKS OF MENCIUS.
456
A 0,
%Ui f- £n Hff #n H
§ l £ 0>$&L
2. 'Though he slay them,* they do not murmur. When he
benefits them, they do not think of his merit. From day to day
they make progress towards what is good, without knowing who
makes them do so.
3. ' Wherever the superior man passes through, transformation
follows ; wherever he abides, his influence is of a spiritual nature.
It flows abroad, above and beneath, like that of Heaven and Earth.
How can it be said that he mends society but in a small way !'
Chap. XIV 1. Merrcius said, * Kindly words do not enter so
deeply into men as a reputation for kindness.
2. ' Good government does not lay hold of the people so much
as good instructions.
3. ' Good government is feared by the people, while good instruc-
«the
appearance
m » T. 41l«<
and self-i
session.' In illustration of the condition of the
people under a true sovereign, commentators
generally quote a tradition of their state in the
golden age ofYao, when ' entire harmony reigned
nnder hoaTcn,and the lires of the people passed
easflyaway.' Then the old men smote the clods,
at sunset we rest We digonr wells and drink;
we cultivate onr fields and eat— What is the
airength of theft tons?' a. Jjg 1 is used in the
sense of ^jf, 'merit,' or meritorions work, and
the analogy of the other clauses determines the
meaning of ^ j£f, as In the translation.
3. jft^ has reference to the JT jijfr, par, 1.
It is nsed here in its highest application, - 'tins
■' J^^J^^^^eUtterimraseisin.
terpreted maraUy,be£ng« « when he has fixed his
mind to produce a result.' This is unnecessary.
Jfk, ' spiritual/ * mysterious : '—the effects are
sure and risible, but the operation is hidden. In
the influence of Shun in the time of his obscuri-
ty, when the ploughmen yielded the furrow,
and the potters made their Teasels all sound, we
have an example, it is said, of the Or jjg ^
/y. In what it to presumed would hays been
the intnence of Confucius, had he been in the
position of a ruler, as described, Analects XIX.
xxt, we have an example of the fifr JB£ 5ft
'society.' Itis understood that a leader of the
princes only helps the people in a small way.
14. Tbb valub 10 Antrum of naruTAnov An>
mobal nrrLUKSom. Kindly words arc but brief.
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456
THE WORKS OF MENCIUS.
[BK. Til.
tions are loved by them. Good government gets the people's wealth,
while good instructions get their hearts/
Chap. XV. i. Mencius said, 'The ability possessed by men
without having been acquired by learning is intuitive ability, and
the knowledge possessed by them without the exercise of thought
is their intuitive knowledge.
2. ' Children carried in the arms all know to love their parents,
and when they are grown a little, they all know to love their elder
brothers.
3. ' Filial affection for parents is the working of benevolence.
Respect for elders is ihe working of righteousness. There is no other
reasons/or those feelings; — they belong to all under heaven.'
Chap. XVI. Mencius said, ' When Shun was living amid the
deep retired mountains, dwelling with the trees and rocks, and
and on an occasion. A reputation for kind-
mm moat be ihe growth of time and of many
evidences. With the whole chapter, compare
Analects, H. iii.
15. BmrouDRs aid nioj
mannuL 10 mam, paks or
1. I trenalaet J£ by 'intuitive,' bat it
alee to denote the 'goodness' of the natare of
man. Cha Hit ao define* it :--^^^jj^
%L H ifc* * ^ *• d6 * aed ** the dic *
*MMury by J^% j^ 4fr, 'an infant smiling.'
When an infra* has reached to this, then itie
A fft H 1£> '**** b * ^p le in *» ir
arms.* 3. SA Jj5* ^^ T> mnat be supple-
mented by |^ ^ (3, extend them (carry
the inquiry about them) to all under hoc Ten,
and they are the seme.' This is Just laying
down universality as a test that those feelings
are intuitive to us. Chao Oh*!, however, an-
plains differently:-— 'Those who wish to do
good, have nothing else to do but to extend
these ways of children to all under heaven.*
16. How what Skuh was MBo ov aaxD :
jfc is the water itself bursting its banks; the
agency of man in the matter is not to be sun-
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PT. I. CH. XVIII.]
THE WOBK8 O* MBNOIUS.
467
->N
*H* ■§¥£.
.^ "f *&*# 2 * *
(3> - Ui H
% ttf#£Jfe
wandering among the deer and swine, the difference between him
and the rude inhabitants of those remote hills appeared very small
But when he heard a single good word, or saw a single good action,
he was like a stream or a river bursting its banks, and flowing out
in an irresistible flood.'
Chap. XVII. Mencius said, ' Let a man not do what his own
sense of righteousness tells him not to do, and let him not desire
what his sense of righteousness tells him not to desire j — to act thus
is all he has to do/
Chap. XVIII. i. Mencius said, 'Men who are possessed of
intelligent virtue and prudence in affairs will generally be found to
have been in sickness and troubles.
2. 'They are the friendless minister and ooncubiae's son, who
keep their hearts under a sense of peril, and use deep precautions
ffl* may be taken generally, or with special
ro/oronec to the Yana^taae and Yellow river.
I prefer the former.
17. ▲ MAM MAM SOT TO 09SY TBI LAW Dl MOh
wr. The text U literally— 'Hot doing what
he does not do/ **. Knob moat be aqpplied
tomalMitutelUgibleinatranalatiaiL Ohio
Chi Interpret* and enppUee quite dimwemtly :
—'Let a man not make another do what he
do* not do himeelE/ to.
IB. Tme nsasma or tboublx aw> Amxaucm.
i. OempareBk.VI.Ptn.xT. fa*»*feffi
and fyfp (4thtone)go together, --'intelljgenoe
ofYirtae,andwiadomof arte/ j£j£retainaiti
proper meaning of ^j0E»* to be in/ jfrmeane
properly ' ferer, ' 'any fereriah diaeaae/ but here
^ ^-dietreoms generally, a j)j|,— not
joined with jW, but qualifying the whole aan-
tenee. ^-^^mtiierlee^'lriendlem, not
haring favour with the sovereign, n^ ^p*ie
nottheehildof one who la a eon o nbine me r ely,
bat a eoncubine in disgrace, or one of a Tory
low rank- 8 8 ie often taken at if it ware j^
the shooting forth of a tree after it hat been ent
, moreorer, the -to* in it ahonld be U| .
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458
THE WORKS OF MENCIUS.
[BK. VH.
W £ M M ^M- 11.$
against calamity. On this account they become distinguished for
their intelligence/
Chap. XIX. i. Mencius said, ' There are persons who serve the
prince ; — they serve the prince, that is, for the sake of his counten-
ance and favour.
2. ' There are ministers who seek the tranquillity of the State,
and find their pleasure in securing that tranquillity. *
3. 'There are those who are the people of Heaven. They,
judging that, if they were in office, they could carry out their
principles, throughout the kingdom, proceed bo to carry them out.
4. • There are those who are great men. They rectify themselves
and others are rectified.'
Chap. XX. 1. Mencius said, 'The superior man has three
19. Foum ramuMT ni— of mump— ^ it will be seen, it not used here, as in the
*• ^f $> Wk A ^h" 4 * 6 A k ioiB6d latt paragraph a- ^J^'Haeven't people/
with 3&T, and not to betaken with 38*. Men- thoae who atem dearer to Heaven and more
. n . m | , 7* A fcB- ftmxired by it j— compare Bk.V. Ft. L Tit 3.
etna apeaka of fc 'persons,' and not gT, ^ <The great nien ' am the seeaa, tlm hlgl
'ministers,' to indicate hit contempt, fa style of men. ^ it to be nnderataod of 1
fit fv it difficult The common view it
what I have given. #^^|#^t^
prince to bear with— eonn tenane t th e m ?-* thefa denned aimt to be 1
an* it to eante the prince to be plotted with 4*4*1, while the fourth,
them' In tail can, ffishonM be reading surely, produce the grand*
,. ... . . , . ^* . . mtj- «©# SO. Tn moras WHson «
tone. It to said, however, to^^*^^ ^ To ooouw «■ nmoan m »ar
,'lke idea of aiming at exclusively.' art* AuumrmmL n J? ^ T> it to be taken an
g, tee Confucian Analects, XVI. i. 4. aimply-y^ ^CT*' The I 10 —- 1011 °* *•
sont-;8* |^, < the sovereign and the people,*
— The first class of ministers may be styled the
mercenary; the second; the loyal; the third
have no selnahnett, and they
whom kingdom in their retard* but they have
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PT. I. CH. XXI.]
THE WORKS 07 MBKOIUB.
459
Zft±
2 4s^ S»
f|£fcA
WW —
AM
things in which he delights, and to be ruler over the kingdom is
not one of them.
2. 'That his fother and mother are both alive, and that the
condition of his brothers affords no cause for anxiety ; — this is one
delight.
3. 'That, when looking up, he has no occasion for shame before
Heaven, and, below, he has no occasion to blush before men; — this
is a seoond delight.
4. ' That he can get from the whole kingdom the most talented
individuals, and teach and nourish them ; — this is the third delight.
5. *The superior man has three thingB in which he delights,
and to be ruler over the kingdom is not one of them/
Chap. XXI. 1. Mencius said, ' Wide territory and a numerous
people are desired by the superior man, but what he delights in is
not nere.
2. ' To stand in the centre of the kingdom, and tranyiilliae the
people within the four seas ; — the superior man delights in this, but
the highest enjoyment of his nature is not here.
3. 'What belongs by his nature to the superior man cannot be
awaraignswaylslnd io a t edyandiiottlfcocawy- WKxmnan* u This d e scri be s the cond itio n of
**«f*r*~ ********* *Jtayr%ji^j&^tta:
EB W tint ***? *• imoTeretood of ereiy advances on the aaeininf of the fink paragraph.
jsnnfultnm^^ T^ indiTidiial i*dtoa»3 is the sc^lgn, who
SrtdAw^ distress him, 3. We cannot but ** ** ***** •*» *•*•«» »• myriads of tan
aataach a personal aasaning to 'Hostm*' hare.
31. KaVs own HASoaa sob mow thpostabt
to in, xm> tBB souaos of ms svox
people, and therein lie feels delight, j^f^
— what belongs to him by nature, 3. jB* «3p
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480
THK WORKS 07 MENOIUS.
[BX. TU.
increased by the largeness of his sphere of action, nor diminished by
his dwelling in poverty and retirement ; — for this reason that it is
determinate^ apportioned to him &y Heaven.
4. • What belongs by his nature to the superior man are benevo-
lence, righteousness, propriety, and knowledge. These are rooted
in his heart ; their growth and manifestation are a mild harmony
appearing in the countenance, a rich fullness in the back, and tfa
character imparted to the four limbs. Those limbs understand to
arrange themeeivee, without being told.'
Chap. XXII. 1. Mencius said, • Po-t, that he might avoid Chta,
was dwelling on the coast of the northern sea when he heard of thfe
rise of king Wftn. He roused himself ami said, " Why should I not go
and follow him 1 I have heard that the chief of the West knows
well how to nourish the old." TAi-kung, to avoid Ghftn, was dwelling
on the coast of the eastern sea. When he heard of the rise of king
it not to be interpreted only of the prince of
a State or the eoYereign. lad — d in the two
preoodinf paragraphs, thong* the Indhridaals
fndtoalod at* in thote poetttont, the nhiate,
m wiH« here, hat Ht Moral ajgnmoanoy^
o oot pl ott at gfoen by Heaven, II oam
It
l only be
enveloped from within. Hothing eon be added
toHfremwithoni. Ibto team to be the Met,
4. ^ 4: /^ ^ oxtand oror aU the root
of tna paragraph. Jtfl and pfr aro In
Horn; ^ to net to be take* 1
sof/fc. The mooning to ofanpfr
ftlneeUeetaal anattttot
themtelret in the
j^^^^'tfiaanpoaimnooofwhaitonoanw
hantoniont, inototopJng, and rioh,*an4 j£f aa
, 'meaning whet to
full and oversowing.'— Tkm
whoia deteriptlon it rather etrained.
t%> Iks qui ■■■■■■ or una Win by wxmbi
qnaanDWBBBBOPn— bb 1. CotnpereBJuIT.
Pk L xiiL 1. a. Ibis to to bo translated fcn>
torioally, aa H deaoribM king Wln't govenm-
ment;eeeipareBk.LPt L UL4. (5 |£>
corresponding toQg^t Mb* ;— 'Omnrrsaat
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PT. I. CM. WII.]
THB WOBK8 OF UMOIUft.
4«1
»
ISSifif l£l£
Win, he raid, "Why should I Dot go and follow himt I have
hand that the chief of the West knows well how to nourish the old."
If there were a prince in the kingdom, who knew well how to nourish
the old, all men of virtue would feel that he was the proper object
for them to gather to.
2. • Around the homestead with its five miu, the space beneath
the walls was planted with mulberry trees, with which the women
nourished silkworms, and thus the old were able to have silk to wear.
Bmck family had five brood hens and two brood sows, which were
kept to their breeding seasons, and thus the old were able to have
flan to eat The husbandmen cultivated their farms of ioo mAu,
and thus their families of eight mouths were secured against
want
3. 'The expression, " The chief of the West knows well how to
nourish the old," refers to his regulation of the fields and dwellings*
his teaching them to plant the mulberry and nourish those animals,
and his instructing the wives and children,so as to make them nourish
<«k» private num.' J| ;£, aUk-
them/ La. nunrialiad •Ukworms with
Itfc obaarvad by )ff£ j£ Jp.-'Tbe
" doosnot drink, goingthrough
t nmduwmtk m m in hwtty> Mrn daya. Tha
at tha Y*Q»w Tt (feci 0697-4597), whooo
tanght too poopio to koop aUkworaai, and to
thoir rilk, in order to prorido olothoa.
age* aaorifloo to nor 0* tho ^ JJ.!
Konotaa haa not montfenod bitee tha numbor
of brood aowa and horn* apportionod to a tanUy.
»jik«si-^ *«•#«•••#
attiaobagiaainf. Tlio wholo paragraph is tha
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402
THE WORKS OF MENCIU&
[bk. ru.
5fc % M
ti-t
a 2, £ .T»
2l Wf H £r 3V #P
B
their aged. At fifty, warmth cannot be maintained without silks,
and at seventy flesh is necessary to satisfy the appetite. Person*
not kept warm nor supplied with food are said to be starred and
famished, but among the people of king Win, there were no ajjed
who were starved or famished This is the meaning of the expre s s ion
in question.
Chap. XXIIL i. Mencius said, ' Let it be seen to that their
fields of grain and hemp are well cultivated, and make the taxes on
them lignt ;— so the people may be made rich.
2. ' Let it be seen to that toe people use their resources of food
seasonably, and expend their wealth only on the prescribed cere*
monies : — so their wealth will be more than can be consumed.
3. ' The people cannot live without water and fire, yet if you
knock at a man's door in the dusk of the evening, and ask for
water and fire, there is no man who will not give them, such is the
arplanatfon of that oxpr ea rion . 0J Bj , — HI
i» the dweilinf-plaoe, the five mdu allotted for
bnlldingi.
Sft. To nonofi on varum or m room,
en mar cam* of ▲ oorajnan mould n to
oossuiff TOBTHnmBBiWwBLLOPr. u A,!,—
4 thU>M,MlnBk.LPlLT. 3f ««i. Q), 'grain
field*/ |flL<naxnolde/ JJ and War* both
in the Imperative, ind taaiJng the work of tho
rnlar or forornment. So ^ and H| in par.
% what* Jj£* may bo raterod to |tt*t or tho
rooonrooo arising from tho forornment Jena in*
dioated j£j[ |f£ maybe boat explained from
Bk.LPtLiii.3,4. j£j[ §f,-*he j|f aro
tho fettrro oooaaiona of oappjnfr merrian^ ke^
excepting on which a atriot eeoneemyahoold bo
enforced, a* Compare Bk. L Ft. L rit ao-na.
JH* properly denotes half an hour after annaet,
or thereabout*, £l is Q Jj|, <the<
of the day.' Tho time of tho r+faoot la i
portnne, and tho manner of it i
propriety j-aiidyUtt is gianawL ££»*•
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PT. I CH. XXIV.]
THE WORKS OF MKNCTOS.
463
abundance of these things. A sage governs the kingdom so as to
cause pulse and grain to be as abundant as water and fire- When
pulse and grain are as abundant as water and fire, how shall the
people be other than virtuous V
Chap. XXIV. i. Mencius said, ' Confucius ascended the eastern
hill, and LA appeared to him small He ascended the T*&i mountain,
and all beneath the heavens appeared to him small. So he who has
contemplated the sea, finds it difficult to think anything of ether
waters, and he who has wandered in the gate of the sage, finds it
difficult to think anything of the words of others.
2. 'There is an art in the contemplation of water. — It is
necessary to look at it as foaming in waves. The sun and moon
being Dossessed of brilliancy, their light admitted even through
an orince illuminates.
3. 'Flowing water is a thing which does not proceed till it
has filled the hollows in Us course. The student who has set his
general name tor an kinds of peas and beans, ment of t-ehau, The Tai mountain is the ehief
g,>, i n Analeets, XII. xt 3. °* *^ e flTe S**** monntaina of China. It lay
^V on the extreme east of Ch% in the present die-
Si. How ma out* Doorams of no tuns trictof Tai-an, in the department of the same
«iaoapitalofI^^identifyitwitha«nan mgftm^^
hm 9 eaI]ed^ang^^^inthedistriotofOh ( a. eterj eranny assures us of ill splendour in
^Qft ^^th^footofwhiehConfofllii^^ the great luininarios. 3. ^ ^- is here the
parents were buried ; others with a hill named aspiring student jj£, 'an elegant piece,' here
(Q^^inthedistrictofP^inthedepart- fcr < one lesson,' « one truth/
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464
THE WOBK8 OF MBNOIUS.
[SE. Til.
M^£ B,PJI £ £ llii # B.gc
mind on the doctrines of the eage, does not advance to them bat
by completing one lesson after another/
Chap. X&y. i. Meneins said, * He who rises at cook-crowing
and addresses himself earnestly to the practice of virtue, is a disciple
of Shun.
2. • He who rises at cock-crowing, and addresses himself earnestly
to the pursuit of gain, is a disciple of Chih.
3. 'If you want to know what separates Shun from Chih, it is
simply this, — the interval between Ae thought of gain and the thought
of virtue.' ^^
Chap. XXVI. 1. Mencius said, 'The principle of the philosopher
Tang was — " Each one for himself. Though he might have bene-
fited the whole kingdom by plucking out a single hair, he would
not have done it.
2. ' The philosopher Mo loves all equally. If by rubbing mnoatk
10,14. <&*Katmyo:-JJ)t^<gg£;£
j£, « J^ •««*«J» **• idea of what Is barely
eumeient/ Tniaienoteorreet 4R^*9t~
j% -fr flf Jfe> '*** »*»» *»• »hfliiainhni
Yang ehoee, was. 9 • • . . Ia the wrttteaa of ta»
eoholar Iieh (^(J ^F*), Bk. VII, wo tad Yaaf
CM laeafeJ ag of Bo-eKftaf Ibae-kao (^ jg£
-^. ^J5) thai <he wotld no* pell on* om of
hiflbAintoben^toUic^'ftodwlMii^DMaoMdl
himealf 'if he would poll out a hair to help aa
ar^' deeliiiing to reply, a. 'The philooophor
Mo,'— oBoBk.ni. PI. It. i; Pt 1X1*. % to,
14: Wearenottoar^toretandtbei-ubbinf the
body emooth as an inflated act whieh 1
would benefit the kinfd ""
would ariaefrom labouroi
dom, like tbooa of the great tn, who 1
tf • Tkb mfffjuptf nmn 10
ion of 0000 ilD no i*t» of oaif lead.
1. 4 A diaoiplo of Shun,'- i.e. although eueh
a man may mot himself attain to bo a tag*, bo
la treading in tho atopa of odo. a. Cbib (»
being uaod for jjj) ia tho robber Chih; aoa
Bk.m.PtILx.3. j3tft-jSLbn»*
bore aa ia ohap. xlx. 1. I ahoold prefer myaalf
to read ft te the 4th tone. It ia obeerted by
tho eoholar Cblna that 'by me* aad pom aro
intended tho public mind and tho toMah mind
{*%**&>- *m*mzn
ia intondod to represent the alightnota of the
aaparation between them, in ita initial prin*
aiplea, and I therefore supply * the thought of/
96. Tn BBaoaa of Yah©, Mo, Aim Tta-iia
OaamuTB AonxamKnt 10 Aoouaaa waica wi mat
naaa afatbaoixy nan n rauiou* i.' 'The
philoeopber Yang/— me Bk. IIX Pt. IX ix. g,
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FT. L CH. XXTH.]
THE WOBKfl 07 MEVdUB.
466
■W — #& m
& It £, ©
his whole body from the crown to the heel, he could have benefited
the kingdom, he would hare done it
i. 'Taze-mo holds a medium between these. By holding that
medium, he is nearer the right But by holding it without Caving
room for the exigency of circumstances, it becomes like thebr holding
their one point
4. 4 The reason why I hate that holding to one point is the injury
it does to the way of right principle. It takes up one point and
disregards a hund red others.
Chap. XXVII. 1. Mencius said, 'The hungry think any food
sweet, and the thirsty think the same of any dnnk, and thus they
do not get the right taste of what they eat and drink. The hunger
and thirst, in feet, injure their palate. And is it only the mouth
and belly which are injured by hunger and thirst? Men's minds
are also injured by them.
2. ' If a man can prevent the evils of hunger and thirst from
aad wadadtm ha had worn away aH iha hair
on his fefa. Saa tha £ |$, la 1m. 3. Of
laaa-aao nothing aaama ta ba known, hot that
h»aalonfadtoLa. ^ iff mnat ba olaarly
iMtaaMaaabatwaantha
lofYanf CMandtha
tatanofMott jfr £-$£&* *• jg
mad in par. 4. The naoaarityof attending
exiganay af afraunatanata la lllnatratad
tag thai a aaaa may ha aanaatrad whan
to tha
bya^tet«l
itwonldaa
may
to deny a alnaia hair taasvo
iha Unriantand a aaaa whanftwavldba dnty
rah Ska whala body - ' - -
to rah iha whala body amooth to da aa> Iha
orthodox way QJ) of China la to do what ia
VOL. n. H
ria>twithrafewnoetothewhoU<
oratory aaaa and time*
17. Ttoa mvoncancB or no
mm to an utnmmD by fotbbty amd a mmmm oom>
nana*, i* ^porhapoUuowl •dTorbially^-
'iaadilyi'ootaparaBk.n.Ptl.i.ii. Iha two
to tha mind, hangar and thhatatand
for poToityand a aaaan a a n dlti a n , *fl|fg
J^ . . . ^-<oan nio^ant halna>- ^ halns
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466
THE WORK8 OF MENCIUS.
[BK. TIL
_jtfMfff7
%•% mM M 0.41 h.S
bong any evils to his mind, he need not have any sorrow about not
being equal, to ot her men* 9
Chap. XXVIIL Mencius said, c H{d of Lift-haft would not for
the three highest offices of State have changed his firm purpose
Chap. XXIX Mencius said, 'A man with definite aims to be
accomplished may be compared to one digging a well. To dig the
well to a depth of seventy-two cubits, and stop without reaching
the spring; is after all throwing away the well/
Chap. JtXX. 1. Mencius said, 'Benevolence and righte<mene$$
were natural to YAo and Shun. Tang and Wft made them their
own. The five chiefs of the princes feigned them.
2. * Having borrowed them long and not returned them, bow
could it be known they did not own them?'
***- *•*•£§&** ftA#
'on* wbo ha« that which he ia data*' Tha
application may he ▼try wide.
Tax*, ajkj> W6, on m on ioisi»n
um am> nunonm, i* ^ no
romreto f*7 jt»«b6naTol6aoaaiidTtajiltfw
neea,' and a tranalation can. hardhr ba :
without aapnlying thorn terms. Thong]
and Stum flood on a high or plat taw
rang andWn, they agreed in a in oor ity, m
is the common point of oontraet between i
-neadlbrffc ** the ehiem, %+>> <inaoipo«eAedtlmm'
mW /at 1 i^ A m.» * *i_ a 1-^. -nmde them their own. a. dm flat expiate
■- W' '•*•* «■«*' In Om Analcete, « n- ». *,*,**. Admitting thTtte
ttt jpriU. & it if eeid, in the note, thai the 9m "* *■' Iwirawi - ^ , "^ ^
^w**OT*n<mbtta,whUe hem ite long* U maaningof ^ peeam from* feigiilog^ her-
given aa eight Ita enact length ia a moot rowing.' He mama to 1
mem. argae, and worthiec Sneh a man has
himeelf really adfaneed far in the path of
28. H*i oo* Lr^-nexTe immm <HAi of
Ufj heal/- aee Bfc, IL PtLlx.a, 3 ; Bk.V.
PtILL8,5; Bk.VLPtn.Tla. ;ffr'mild-
neae/ 'friendly impmaalhfllty/ waa a chaxao*
terietieofHQ^andlfeiiohia.tiieivfoc^noticee
how tt waa aaeoeiated with nimneaa of mind.
The 'three Jemy* am the three hiriieet
ahoa* the royal court, each equal in dignity to
thehigheatnmhofnobQtty>
If. Omvri
The
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FT. I. CH. XXXII.]
THE WORKS OF MENCIUS.
467
# iT jui tfc A x * #
is, ■5»g.fSK^"
Chap. XXXI. i. Kunjg-sun Ch'Au said, «t Yin said, "I cannot
be near and see him $o disobedient to reason,' 9 and therewith he
banished TAi-ohiA to Tung. The people were modi pleased.
When TAi-chiA became virtuous, he Drought him back, and the
people were again much pleased.
s. 'When worthies are ministers, may they indeed banish their
sovereigns in this way when they are not virtuous!'
3. Mencius replied, ' If they have the same purpose as 1 Tin,
they may. If they have not the same purpose, it would be
usurpation.
Chap. XXXII. Kung-sun Ch'Au said, 'It is said, in the Book
of Poetry,
" He will not eat the bread of idleness 1*
How is it that we see superior men eating without labouring !'
Mencius replied, 'When a superior man resides in a country, if its
M-'fcow «wld Any tiMDMfaM knowt'bot
I Meh mcmt tfat tWw in th* tnndattoa.
nuwiii mum* *ov «■ biitutt ahum*, i.
ChMfmBk.V^iI.TL5. 4}^h£J,--M«il»
SM-«feiBa *•* *V« ▼• Bk. L 9. The wwdi are
« the mm* tat I hs?e> Mlmd whet mm
theM— tlllrelym-plnfofthem. 3.^ to the
tMrieltfeetoftho
MWIIOA
IMMPtt UVJPMIAL MAY, Ml
imtejieeof theottaepeeied
Memri« the* he wee no '
bytlMpviMM, white Ml
Tkfciea*
nottefce
eompaveBk.III.PtII.lT. ^£fr- •*•<■•
8hih-«hinc,I.faL0deVL 3|t-j£g»'
without dob* oerriee. The old <
H h 2
preiatioi»oftheode,b«ttbeyefr*ei»i
(tending Hi greet keoom fte he the* _
thottld net be nemiMMMliM^ whs So no*
oottroly potto theft op—fay. aft' 1
lebevrinf. Thiol
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488
THE WORKS OF MENC1US.
[BK. Til.
' ~ - 5 $
$1 fil 0.
III
sovereign employ his oounsels, he comes to tranquillity wealthy
honour, and glory. If the young in it follow his instructions; they
beoome filial, obedient to their elders, true-hearted, and faithful. —
What greater example can there be than this of not eating the
bread of idleness?'
Ghap.XXXIII. i. The king'sson, Tien, asked Jfsiiaift, saying,
• What is the bu si ness of the unemployed scholar t 9
2. Meneios replied, * To exalt his ami.'
3. Tim asked again, 'What do yon mean by exalting the aim!'
The answer was, 'Setting it simply on benevolence and righteousness.
He Hmke how to put a single innocent person to death is contrary
to benevolence; how to take what one has not a right to is contrary
to righteousness; that one's dwellin g sh ould be benevolence; and
one's path should be righteousness. Where else should he dwell t
What other path should he pursue! When benevolence is the
dwelling-place cf ike heart, and righteousness the path eftke Ufe,
the business or a great man is complete/
£,«**ki«/i.«.kfc
mm*
**<*«)» kh* of CM. miqQMttoiiprobablj
W w i wiaoo totho wadortag nholanof fko
to «ko priao* MeotdlDt to kit icUal of iSt
•ehoUr. 3. £ . . . |£ j£? -jj^
tf» — Vokafo tkwajbto, kit wiring
Woommkwiljtafct^^Mia
■MoofMta. Hmtt
dfodvtli i» tfco wfc
to wkick
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FT. !• CB. XKXV.]
THB WORKS OF MBNOIUB.
469
&± ® n m * i f 0,
2.K3H mmzwm.
Char XXXIV. Mencius said, 'Supposing that the kingdom
of Chi were offered, contrary to righteousness, to Cft'dto Chung, he
would not receive it, and all people believe in him, a$ a man cf tf d
higihed worth. But this is only the righteousness which declines
a dish of rice or a plate of soap. A man can have no flpeate
orimss than to disown his parents and relatives, and the relations
of sovereign and minister, superiors and inferiors. How can it be
allowed to give a man credit for the great eweettenoe$ because he
possesses a small one!'
Chap. XXXV. i. T*Ao Ting asked, aajring, 'Shun being
sovereign, and Kio-yAo chief minister of justice, if KA-e&u had
murdered a man, what would have 'been done in the case!*
a. Mencius said, 'Kdo-yAo would simply have apprehended him.'
U. HowKMi/ wiwi CTtLTOfoauuflin, bettor than this, T^,— m* far £g, but as
f* to the Chin Chung of
x, which ste. I substitute
timsernanm to avoid translating-^. In the
need for J^, and what follows is tndir the
regimen of j^,a« if w* were to <»s&plete the
ptots qufie dtffcrently}— 'But what a man
should sualt to the groam o t Mi l am , the nro»
prtotj and iUMnmbni in the great relatione
rfl& He/hewewjr,deiitoethem,ft4/ Cor*
talntr the so l s oto m of taking jg for :5ft Is
• verb. Wang Ylnehth eonetrues as I do,
^ awmqpenQy In the oomparatrro isfiea.
W0UIB XA.TB MSB, IF ShWVU MIBi KA» oon-
meAivnm x. Tie Ting was adiewfis
of Monetae. This Is all that is known of him.
-fr* hi not to be understood heie as merely «
^ 0$,Anefe*ts, XVIII. ii; XIX. xix. The
J; of Shun* thne wee the same ae the ;fl-
BJ ^| of the Okie dynasty, the enVor of
Chime, under whom were the <jfc ff, and
others more subordinate. 8ee the ^| |j^
tone, a. We must understand Kao-yeo as the
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470
THE WORKS OF MBKGIU8.
[be. til
B,¥; B,m"FoW & z 8 §
3. f Bat would not Shun have forbidden such a thing V
4. /Indeed, how could Shun have forbidden it ? Kdo-ydo had
received the law from a proper source.'
5. ' In that case what would Shun, have done V
6. "Shun would have regarded abandoning the kingdom as
throwing away a worn-out sandal. He would privately have taken
his father on his back, and retired into concealment, living some-
where along the sea-coast There he would have been all his life,
cheerful ana happy, forgetting the kingdom.'
Chap. XXXvL i. Mencius, going from Fan to Gh't, saw the king
of ChTs son at a distance, and said with a deep sigh, 'One's position
alters the air, just as the nurture afieots the body. Great is the
influence of position 1 Are we not all men's sons tn this respect ?'
2. Mencius said, ' The residence, the carriages and horses, and
nominative to jMfr ^ must refer to Kft-aau,
though critics now understand jjfr as the
ant ecede nt . Ho doubt the meaning it, 'He
would simply have observed the Uw, and dealt
withH^eiuaeooruintfy.' 3-^^ff^^,
— compere Bk. HL Pt L ii. 3. It is here im-
pbed that the kw of death tor murder waa the
will of Heaven, that being the aonree to which
a rsssrcnca Is made. Kao-yio again must be
I an the nominative to ^|F. He, aa
of Crime, had to maintain Heaven* a
authority enperior to the sovereign's wilL
96. Howon*s matbbial rosmo* Amors his
AIB, AID nUOH HOBS MAT HOSAL GHABAOrSK BE
■ir n wsn to no so. 1. Fan waa a city of Gh%
a oonsiderable diatanoe from the eanitel, to
whioh we moat understand Monetae was pro-
ceeding. It still gives its name to a dietriet
of Pa-ehau (jgjfc j\\y in the department of
Trto*h*« ("Qf JH). Ohao Ghl eajs that
Fan waa a city of Chi, the appanage of the
king*! sons by his concubines. On this view
we should translate ^f ^ in the plural, but
it proeeeds from suppoeing that it was in Vast
that Mencius saw the 3p Jp, which the esse
does not at all necessitate. In ^ Sfc ■■*
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PT. I. CH. XXXVII.]
THE WORKS OF MBHOIUS.
471
§^"2, IS *B U 3 s # l tL _
^.£ ^ A® £ # £ i*J»
the dress of the king's son, are mostly the same as those of other
men. That he looks so is occasioned by his position. How much
more should a peculiar air distinguish him whose position is in the
wide house of tne world !
3* ' When the prince of LA went to Sung, he called out at the
Tieh-ch&i gate, and the keeper said, " This is not our prince. How
is it that his voice is so like that of our prince ?" This was occasioned
by nothing but the correspondence of tneir positions/
Chap. XXXVII. i. Mencius said, 'To feed a scholar and not
love him, is to treat him as a pig. To We him and not respect
him, is to keep him as a domestic animal.
2. ' Honouring and respecting are what exist before any offering
of gifts.
3. 'If there be honouring and respecting without the reality
JL-Home understand l£ -pin the phrase
between ^ and 4£, <now> axe not aU kings'
eon*/ fte. But I prefer to nndeietand with
ChAoChXJ^^II JJp,andinEn«li*h
to emppljtM »*her than A* s. * ^
eeemheietobeiiipeiteone. ^ ^ ^C Jl
Jg 9 -eeeBk.m.PtILiii.e. ££j$,'*nt-
hfll msi o n / wee simply the nemo of agate in
the capital of Sam*
tl. That hi as mwwp x* nntniT, to a
t mnoi OF A yiuwii
soholas's neoAanre nr 1
x. Jfc ^J ^, * having pig intereonrse with
him.' ^-Jfeor^ ■(,aedletingniehed
from 3£, leads us to think of dogs or hono%
animals to which we entertain a sentiment
higher than to those which we keep and mtten
merely for oar eating, a. ~JS mfr Jft^fft
pUnation of what Is maant by thaw tnw.
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472
THE WOEK0 OF MXKQIU8.
[HUTU.
DtifpE^I f.t
of them, a superior man may not be retained by audi empty
demonstration*
Chap. XXXVIII. Mencius said, ' The bodily organs with their
functions belong to our Heaven-conferred nature. But a man
must be a sage before he can satisfy the design of his bodily
organization/
Chap. XXXIX. 1. The king Hsttan of Ch'l wanted to shorten
the period of mourning. Kung-sun Ch'&u said, * To have one whole
year s mourning is better than doing away with it altogether/
2. Mencius said, 'That is just as if there were one twisting the
arm of his elder brother, and you were merely to say to him —
"Gently, gently, if you please. Tour only course should be to
teach such an one filial piety and fraternal duty/
x. At that time, the mother of one of the king's sons had died,
and his tutor asked for him that he might be allowed to observe
ao oompw 10 in mi«x. This is translated -^ -_« »^ B »
according to the consenting views* the modem jg} ^ J& •&» '»• *«*fljr organ, with
commentators, hut perhaps not correctly. ^K their operations belong to our Hearen-eon*
i. i.VM trm **>* k^aii* nr» n . tit* ^-. «ii« tarred nrture ; the meaning is that in these
hands, lest, 6&; and tt for their manifested nature.'
Ojperationsy— hearina> seeing, handling, fce. SP. Rgraoot or Itnw ana On'Ap 3
j|| ia used as in the phrase g£^|r,< to ttead
upon the words,' that is, to fulfil them, to walk,
tfet, according to them. The use of fq , in
chap. zxL 4i hi analogous to this use of iTnere.
On. eritio M7 . :_}g £ ^ Jfe, fT J£
x*e to ins morosAL to snosaa ajoa
aouaimro. Compare Analects, XVII. rxi. 1.
The mourning is to he understood aa that of
three years for a parent 3. The king's son
here must have been a son by a concubine.
Chu Hat, after ChaoGhl, supposes that ha was
not permitted to mourn the three years, througk
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PT. 1. CH. XL.]
THE WOBKS OF MENOTUS.
473
,m w vLc
a few months' mourning. Rung-sun Ch'iu asked, ' What do you
say of this V
4. Mencius replied, ' This is a case where the party wishes to
complete the whole period, but finds it impossible to do so. The
addition of even a single day is better than not mourning at all.
I spoke of the case where there was no hindrance, and the party
neglected the thing itself*
Chap. XL. 1. Mencius said, * There are five ways in which the
superior man effects his teaching.
2. ' There are some on whom his influence descends like season-
able rain.
3. ' There are some whose virtue he perfects, and some of whose
talents he assists the development.
4. ' There are some whose inquiries he answers,
5. ' There are some who privately cultivate and correct themselves.
6. ' These five wayB are the methods in which the superior man
effects his teaching.'
the jealous or other opposition of the full queen.
In this ease the son was anxious to prolong his
mourning as much as he ooukL This explana-
tion, bringing in the opposition of the full
queen or wife, seems to be incorrect. See the
dj| 8fc *» **• WO* the father'was alive,
a eon shortened the period of mourning lor his
mother. 4. j|B^,~-d^ has a pronominal
foroo*
40. Hew no lissom or the saob xbaoh
90 ai* nnrtnmr classbs. i. The wish of
the ■uperior man is in all eases one and the
saxae,---to teach. His methods are modified,
however, by the different characters of men.
a. This class onlj want his influence, like
Slants which only need the dew of heaven,
o was it, it is said, with Contains and We*
disciples Yen Yuan and Tseng Shan. 3. jMt
&*-#£&# *>.£**.*
understood before jM* (»^Y and HR. 80
was it with Confucius and the dieeiples Yea
and-Min, 4. So was it with Mencius and Wan
Chang. 5. This is a class, who never eeeme
into actual contact with their teacher, but hear
of his doctrines, and learn them. His teach
tags, though not delhrered by himself in person,
do notwithstanding reach to them.
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474
THE WORKS OF MENCIUS.
fBK. Til.
T0, #n £ & 4o€ § *
Aft l^p*a*&
Chap. XLL i. Kung-sun Ch'iu said, * Lofty are your principles
and admirable, but to learn them may well be likened to ascending
the heavens, — something which cannot be reached. Why not
adapt your teaching so as to cause learners to consider them attain-
able, and so daity exert themselves ! '
2. Mencius said, ' A great artificer does not, for the sake of a stupid
workman, alter or do away with the marking-line, t did not, for
the sake of a stupid archer, charge his rule for drawing the bow.
3. ' The superior man draws the bow, but does not discharge the
arrow, having seemed to leap vrith it to the mark; and he there stands
exactly in the middle of the path. Those who are able, follow him.'
Chap. XLII. i. Mencius said, ' When right principles prevail
throughout the kingdom, one's principles must appear along with
one's person. When right principles disappear from the kingdom,
one's person must vanish along with one's principles.
41. Tkx teach** of tbuth mat* mot lows*
RIB LBSSOBS TO SUIT HIS UABBHBB, I. 4gf Jf>
fill 'tft'~~'tft' <thoa# ' *•*•*» t° learners,
which antecedent has been implied in the
worf% £#, ;z~ ^ 4t is right they
should he eonsideredy'fte. j£& Pf ;)$( 2&'~"
JR, 4 string and ink,' a carpenter's marking-
line. ^ ]gfS (read »). «*he limit to which
a bow should be drawn.' 3 Th* difficulty here
fn A, litamlly,
>ng, I think, to the
is with the words
'leapingtlike.' They belong,
superior man in all the action which is me*
sen ted. No man can be taught how to nit.
That is his own act. He is taught to shoot,
and that in so lively a manner that the hitting
also is. as it were, set forth before him, 80
with the teacher and learner of truth* As the
learner tries to do as he is taught, he will be
found laying hold of what he thought 1
proaehable.
42. Ovrfmnr lit* or nra with 1
▲orine raon hduklt, mot with rboaud to
hew. )m means * to bury along with the
dead,: to associate with in death as in life.
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THE WOKKfl OF MBKOIUS.
P& 10,1
mi& P.
PT. I. CH. SUV.]
% % _ . .
M ^ J* ^ m n
f * ^ mmm
H. M |f $ $>
il E — tk
475
^4.
2. ' I have not heard of one's principles being dependent for their
manifestation on other men/
Chap. XLIIL i. The disciple Kung-tA said, ' When Ettng of
T&ng made his appearance in your school, it seemed proper that
a polite consideration should be paid to him, and yet you did not
answer him. Why was that ? '
2. Mendus replied, 'I do not answer him who questions me
presuming cm his nobility, nor him who presumes on his talents, nor
trim who presumes on his age, nor him who presumes on services
performea to me, nor him who presumes on ola acquaintance. Two
of those things were chargeable on King of T'&ng.
Chap. XLTV. i. Mencius said, 'He who stone short where
stopping is acknowledged to be not allowable, will stop short in
everything. He who behaves shabbily to those whom he ought
to treat well, will behave shabbily to alt
2. 'He who advances with precipitation will retire with speed.'
Another meaning J. JgJ J|> jfe fo « with
the person to follow after things,' -to pursue.
Hie first j|£ Is right principles in general.
The other Js are those principles ss held by
individual men.
49. How Masuius naournsn m sural pub>
SUIT OP TRUTH DITHOSS WHO VHSTAT70BT. Kftng
was a younger brother of the prinee at Ting.
His rank mads Kung-tt think that more than
ordinary respeet should hare bean shown ts
him, and yet it was no doubt one of the things
whieh made Meneius Jealously watsh hiaspirft.
Compare Bk. VL Pt DL it 6, 7.
44. FAiLomm waTinaarnOTTWiLLaaAoooM-
rASimn BY WAXLUMM XV ALL DUTY. PaUOinTATK
AUTAVoas Ana FOLLowan by spbbdy bstbbats.
The first paragraph, it is said, has reforanoe to
error. of defoetpjC £ % £ $&***
the ssoond to those of excess (>^f j£\.
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476
THJfi WORKS OF MKffCIUB.
[BX.TIL
z m & w &m %z _
iff |B, i^S»
a>k®>% m t&z
&,#;£& friz®
M%Zm$L & £ &
Chap. XL V. Mencius said, ' In regard to inferior creatures,
the superior man is kind to them, but not loving. In regard to
people generally, he is loving to them, but not affectionate. He k
affectionate to his parents, and lovingly disposed to people generally.
He is lovingly disposed to people generally, and kind to creatures. 9
Chap. aLVI. i ♦ Mencius said, 'The wise embraoe all knowledge,
but they are most earnest about what is of the greatest importance.
The benevolent embraoe all in their love, but what they consider of
the greatest importance is to cultivate an earnest affection for the
virtuous. Even the wisdom of Yfto and Shun did not extend to
everything, but they attended earnestly to what was important.
Their benevolence did not show itself in acts of kindness to every
man, but they earnestly cultivated an affection for the virtuous.
show in what waj traly giost rvkn ooaao to
45. T n srasuos mam m xna to oasAsaass,
upnaa to 0hui 9onr« abs> AsvaofsoaAss to
hbi MDUTTfm. This iu iatoadod, »o doabt
asalast tho Xohist dootriao of IotIm all
oqoiUy. jfe-safcaali. l»o soooad SB hi
aot to bo aadoistood only of psroato). Com*
par* j^^^, D.1L, xx. is.
FOB, WHAT WAS OS URU UOOST*
V *n* 'slMoTiaa/ baft ahow the
r sad adaptatioe of tho wiss sad tho
bsarroloat. Tho olsasos thai fellow,- Jf
trabr grass ralon <
whJah apposes to _
thora oharaotan. Tao vso of th» ^ la thoat
olsastslsidiosjstio. To radaoo H to tho of*,
nary ssssss of tho psitftolo, wo ssast tsko tho
onlyu* thoyosraost shoot Wthba* whtoh
it Is mort important sj An**/ sadffc <fc^F
osia«st\boat wast is assst latasftsat, tho
oaltfrstiat sahotfoa for tho ▼fehoom' Tho
' " iag of tho cbsatsr hi sabstsaaisflj B»
ss that of Oaalaoiaa, isilnts. ML a*H
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PT. II. CH. I.]
THE WORKS OF MJCNCIU&
4T7
2. 4 Not to be able to keep the three years' mourning, and to be
very particular about that of three months, or that of five months ;
to eat immoderately and swill down the soup, and at the same time
to inquire about the precept not to tear the meat with the teeth ; —
such things show what I eall an ignorance of what is meet
important.
& ^^ 'ooana, anMoaohad, hompon olota,'
won im moaning daring tno period of taroo
aaanthaferdiataatiolathroa yJ\;rtiatao
aamoappMod in tno oaao of mourning iwaion ox*
tondt for fir* montha. ]|fc ^ ^ «^», ioo
the Book of Bitot, I. Soot I. iM.54, 55 • Tnaao aro
oaaaa addaoad in illaatration of what to inaktod
on in the proriooa paragraph ?-4ao Mkj of
attending to what it oompaiattaly trivial,
whilo overlooking what la important.
TSIN SIN. PABT IL
Chapter L i. Mencius said, 'The opposite indeed of benevolent
was the king H&i of Liang! The benevolent, beginning with what
they care for, nrooeed to what they do not oare for. Those wb
the opposite <* benevolent, beginning with what they do not
for, prooeed to what they care for/
oare
L A
Hte of
Pi L 3dr. Only ££, Mag
to fc, to naad wife* roftmaa
flo Cro a mni an m tno fcoling
towardo oafldroa and poonk and animala, ana
I hava raadorod it by 'fcoaro aw/ In tno
fin* oaao in tho tost, tno progroai to from oao
ofWfoto
; in tno
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478
THE WORKS OF MENCIUS.
[BK. VII.
t n &% m kz n ^ m.
m B t m & & £. ± ji
a. Kimg^miCh^said/Whatdoyoametiit' Jlf a**iit ajwroreti,
'The king HAi of Liang, for the matter of territory, tore and
destroyed his people, leading them to battle. Sustaining a great
defeat, he would engage again, and afraid lest they should not be
able to secure the victory, urged his son whom he loved till he
sacrificed him with them. This is what I call — " beginning with
what they do not care for, and proceeding to what they care for/ 9 '
Chap.IL i. Menoius said, 'In the "Soring and Autumn"
there are no righteous wars. Instances indeed there are of one war
bettor than another.
2. ' " Correction " is when the supreme authority punishes its
subjects fay force of arms. Hostile States do not correct one another/
oiie degree of iiiftetfam to another. e.|£,<to
trtrieetfflitis|J|^rediiesds»apulpy
mass/ So did Hoi inb to deal with the
liodiesof his subjects. jtf<& -7* jtt refers
to Htfi eldest eon (Bk.tPkI.T. i). He Is
oalleda^ jj^asbeiiigeueaftheyottthof
the kingdom. ^^,~eemperePt.I.xlii.
ft. How aix on iNnrrnree naooansD nr m
to on cmamaam Statss of Hbnbub's no.
^^|£^—< no righteous battles/ Both
<a*oCh1«rfCkAHrfmAke^-^>^^
S(, 'the eJeJrs of fighting and uniting,' i.e.
U» operations of war detailed in the Cb/un-
ehiu. Aim! rightly; for M*ncinshim.eJf
In
of
the term ^£ in the aooond paragraph,
the Gh'un-eh'ia itself tharo aro mention
« fightings ' (Jjfy only as, while the
Hpjfr) amount to mi& There are spsidflsrt In
it alao 'invasion*' (W); 'stages' (flfl);
< carryings away' (3 K )> 'exttngnJsbiugs*
(j£); 'defeats' (jg); 'takings' (JJt),
'surprises' (J|); 'pursuits' (j£)t »■*
« defences* (j^) ; aU of which may ha com-
prehended under the term Bfe> a. Kxplaine
the assertion in the former paragraph. In the
wars reeorded hy Confucius, one Stale or chief
was said to ^£ another, whieh eonld net ha
aeoording to the meaning of the term. &J
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PT. II. CH. IV.]
THE WORKS OF MENCIUS.
479
ifc 1MB *£ * # = J? -
MM^? W. ^ & H is ^
W # # ^ 4»^5e M #^
Chap. III. i. Mencius said, • It would be better to be without
the Book of History than to give entire credit to it.
2. 'In the "Completion of the War/' I select two or three
passages only, which 1 believe.
3. '"The benevolent man has no enemy under heaven. When
the prince the most benevolent was engaged against him who was
the most the opposite, how could the blood cf the people have flowed
till it floated the pestles of the mortars ! M '
Chap. IV. i. Mencius said, < There are men who say — " I am
skilful at marshalling troops, I am skilful at conducting a battle !" —
They are great criminals.
2. f If the ruler of a State love benevolence, he will have no
enemy in the kingdom.
3. ' When Tang was executing his work of correction in the
f*_ is intended the sovereign ; by ~|\ the
princes. Compare Bk. VL Pt II. rii. a.
S. Wrh what buubtatio* Mnwros mead
tbm Sird-CHino. This is a difficult chapter lor
atators. Chao Chi takes ||fc
of the Sha-ching, which is the only lair inter-
pretation. Others understand it of books in
flsneraL Thus Julien translates *8i omnimo
JUm mtkBbm* WW*/ Many say that Mencius
had in Haw only the portion of the Shft-ehing
to which he refers in the next paragraph, but
such a restriction of his language is entirely
arbitrary. The strangest view is that of the
•athor <* th, gg £ $ g£ ffc, who*
judgments generally are sound and sensible.
But he says here that Mencius is anticipating
the attempts that would be made in after-ages
to corrupt the classics, and testifying against
them. We can see now the remarks were
directed against the propensity to warfare
which characterised his contemporaries, a.
j£ Jj£ is the title of the third Book in the
fifth Part of the Shu-chin& professing to be an
account by king Wu of his enterprise against
the tyrant Chau. The words quoted in the
next paragraph are found in par. a 3.7or;hfc
there are different readings j see the Jfe jjtt ,
in fee. Doubtless there is much exaggeration
in the language, but Mencius misinterprets the
whole p assag e. The bloodshed was not done
by the troops of king Wu, but by the forces of
the tyrant turning against one another.
4. OOUMSL TO PBISCSS HOT TO ALLOW TBTSK-
SBLTBB TO BS DSGBXVEP BY HSU WHO WOUlDanYSU
tbkk to wan. i. Compare Bk.IV. PtLxlv. 3.
a. Compare Bk. I. Pt I. v. 6. 3. See Bk. L
Pt IL xi, ef <* 4. jtt l|L •leathern car-
riages, or chariots,' said by some to be baggage-
waggons, but, more probably, by others, chariots
of wsr, each one of which had seventy-two Ibot-
aoldiem attached to it, so that Wu'sarmy would
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480
THE WORKS OF MBNCIUS.
[bk. vn.
a ■ ja « * aa* * ic
4.^& =f- Wc &
£ 1" Ac 4, a.
A Ift,
35 f&
south, the rude tribes on the north murmured When he was
executing it in the east, the rude tribes on the west murmured.
^ Ie ' r ^y waa~" ^fty d°e* he make us last T*
4. ' When king Wft punished Yin, he had only three hundred
chariots of war; and three thousand life-guards.
5* ' The king said, "Do not fear. Let me give you repose. I am
no enemy to the people] On (his, they bowed their heads to the
earth, like the horns of animals falling off/'
6. '"Boyal correction* is but another word for rectifying.
Each State wishing itself to be corrected, what need is there for
fighting t'
Chap. V. Mencius said, 'A carpenter or a carriage-maker may
give a man the circle and square, but cannot make him skilful
t n Ae use of them.'
Chap. VI. Mencius said,* Shuns manner of eating his parched
grain and herbs was as if be were to be doing so all his life. When
be well to retain the mad of^ in the trans-
lation, and say, < Now cMsy means to ratify/
# fit IE &> <elldl v** 1 * ***» *•
cMne-er to oorreet itself/
6. Bsal iiuimn must as mads bt tarn
number ez,£oo» lew as compared with the
force* of his opponent. £6 used lor fj|j, the
3rd tone, a numeratfre for carriages, ifttiF
r to have been of the eharao-
ifim) those egpsar to ha*»been of the oharao-
tor of lifa gwsrds, named from their tiger-like
oovrags and bearing. 5. See the Shm-ehing,
oovrags and bearing, 5. See the Shm-ehing,
Pt V. L Beet IL pnt the text of the Clastic
Is hardly rooognisahls in Menetas's version of
it The original is 9— 'Rene* ye. my heroes.
Do not thinkthas he is net to be leased, but
rather hold that he osjun* to withstood. The
people are loll of ewe, as if their horne were
felling from thofa heads/ 6. Perhaps it wouM
>. Compare Pt I. *XL Set
also in Chwang teas, Bk. xiii. par. io> JifeR*
H^ J^, see Hk. HI. Pt IL ir. 3. TT|LU
i. Ths BQfrsjmnrr or Smnr nr rormm an
as sotebjro*. "|M t must be taken M-tt
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FT. II. CH. VIII.]
sis:
THB WORKS OF MKNOIU8.
481
z emu a
im *£* tC^ J\j\
&*% &. A
he became sovereign, and had the embroidered robes to wear, the
lute to play, and the two daughters ofYdo to wait on him, he was
as if those things belonged to him as a matter of course.'
Chap. VII. Mencius said, ' From this time forth I know the
heavy consequences of killing a man's near relations. When a man
kills another 8 father, that other will kill his father; when a man
kills another's elder brother, that other will kill his elder brother.
So he does not himself indeed do tbe act, but there is only an
interval between him and it. 9
Chap. VIII. i. Mencius said, | Anciently, the establishment of
the frontier-gates was to guard against violence.
2. ' Nowadays, it is to exercise violence/
herbs. l£-£,'toeeV The 'embroidered
robes' are the royal dno.
seeBk.V. Ftl.li.3.
' a female attendant.'
On Shnn's lute,
7. HOW TKB
of in ooMBQunrais
Chin Hd obeerree that this remark mnet have
bean made with some epeeJal reierenee,—-3j£
<A, jjjj 4£. It la a maxim of Chinees
teaching, thai «a man may not lire under the
eame heaven wtth the slayer of hie lather, nor
la the same State with the slayer of hie elder
brother ;' botMeneiiu dote not seem to think
of that, hot rather takes ao seo ton from it to
VOL. II. I i
warn mlers to make their
the attachment of their snbjeets, and not pro-
voke their animosity by oppiemhe asm. — —
0Q jC,—<thcre is only one interval;' that
is, the death of a man's father or brother ie
the r etribution lor hie previone eendnet, the
slayer or avenger only intervening,
a Tni
Bk L PtlLv. 3J Bt IL Pt. L tL a.
one does not eee e a e et r y how the
rmla
of eramlning the person, and not taking the
goods, gnarded against Tlolenea. Here,aaclee-
where at times. Meaoine la lad away by hm
farantllheeie.
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482
THB W08K8 OF MJMC1UB.
fJ6:£# "
-5=*k
[ML Tit.
m
Chap. IX. Mencius said, • If a man himself do not walk in the
right path, it will not be walked in even by his wife and children.
If he order men according to what is not the right way, he will not
Ije able to jret the obedience of even his wife and children/
Chap. A. Mencius said, ' A bad year cannot prove the cause of
death to him whose stores of gain are large; an age of corruption
cannot confound him whose equipment of virtue is complete. 9
Chap. XL Mencius said, 'A man who loves fame may be
able to decline a State of a thousand chariots; but if he be not
realty the man to do such a thing, it will appear in his countenance,
in the matter of a dish of rice or a platter of soup/
Chap. XIL i. Mencius said, ' If men of virtue and ability be
not confided in, a State will become empty and void.
much by. The (J jj£ expands this into Sf
1L A mam's thus disfosrcov wm osm
▲PFBAB DT SHALL HARKS*, WID A LOTS 07
FAHB MAT HATS CAMUMD HOI OVBH OHMST Hh
nouLim. Ghu Htt hers expound! well}—
^3? jjf , * A man is sesn not so much in things
which require sn effort, ss in things which he
might easily despise. By bearing this in mind
when we obserre him, we can see what hs
really rests in/
18. Tun Timros dcpojkxast m hob adhdo*-
TBAnox or a Stash, x. >JC ^g , * be not con*
g. Amah's ihflu hs ui pkpxsds oh h
sxahtlb ahd oosdxtot. To the second ^Ft we
ere to suppose $£ as the nominatiYe, while
the third is like a ▼erb in the MpMl conjugation.
The Ais not so much as 4ft A ,' other men.'
The wholejgg^^fCj^gl simply- {Jj
^^^^<if his orders are not according
to reason.*
10. Coaaurr iras abb *hoto>ko aoadot bt
SSTABUSHXD TIKfUK, ^ £! ^t 7 £1
ffl , may be taken either actiTely or passively.
ffl ^- ^| ijf, 'he who is complete in
gain/ i.e. he who has gained much, and laid
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FT. II. CH. XIV.]
THB WORKS OF MXN01U&
488
2. 'Without the rules of propriety and distinctions of right, the
high and the low will be thrown into confusion.
3. ' Without the great principles of government and their various
business! there will not be wealth sufficient for the expenditure/
Chap. XIIL Mencius said, ' There are instances of individuals
without benevolence! who have got possession of a single State,
but there has been no instance of the throne's being got by one
without benevolence/
Chap. XIV. i. Mencius said, ' The people are the most im-
portant element in a nation; the spirits of the land and grain are
the next ; the sovereign is the lightest.
2. * Therefore to gam the peasantry is the way to become sovereign ;
property the altar, or resting-place of the spirit
or spirits of the ground, and then need for the
sacrifice to that spirit or those spirits. JH,
— 'pannieled millet,* and then generally the
spirit or spirits presiding over grain. Together,
the characters denote the 'tutelary spirits of
a oonntry ,' on whom its prosperity depends,
and to s acrifice to whom waa the prerogative
of its sovereign.— It is often said thai the jj£
was 'to seorifloe to the spirits of the five kinds
of ground, and the ;fB to saerifloe to thoss of
the Are kinds of grain.' Bat this is merely
one of the numerical fancies of whieh Chinees
writers are fond. The fire kinds of ground are
mountains and forests (jl[ tt\ riTets and
mamhes ( )\\ jjg), mounds (|£ gg), plaees
of tomb. (i|| ft), and plain. (# $$
But it would be easy to make another division,
juftt as we hare six, eiyht, and other ways of
speaking about the kinds of grain. The regular
saeriflees to these tutelary spirits were three :—
one in spring, to pray for a good harvest ; one
in autumn, to give thanks for the harvest;
and a third in the first month of winter.
fided to;' perhaps rather 'oonfided **>' 'Will
beoome empty and void.'— Chao Chi supple*
aaents thus : — * If the prinee do not oonsort with
and eonfide in the virtuous and able, then they
will go away, and a oonntry without sueh per-
itt said to be empty and void.' a, 3. 'The
high and the low,'— that is, the distinction of
ranks. mB jlS may be considered a hen-
diedys, and so jB^ T&L in the next paragraph.
£& is the right, or rfeMaejt, on whieh the rules
ofpropriety are founded, and A is the various
business that Hows from the right principles
18. Oaur bt nauavoiiaui oajk m rmnon bx
*ot. Many eommentstors put ^jf j£* in the
potential mood, as if it were ^ 37 ^.
This is not allowable. Facta may b*> alleged
that seem to be in opposition to the concluding
statement. The eommentatorTata Cfffi) mys >—
'From the dynasty of Ch'ln downwards, there
have been cases, when the throne was got by
men without benevolence, but in such cases it
has been lost again after one or two reigns.'
14. Thb nirraaas T BLBsnons or a hatioh—
THB FSOrXB, TUTXLABT SmiB, AHD S0VXRXI6V,
or THxm ZMromxAXox. 1. jj£ is
1 i 2
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484
THE WORKS OF MBKG1UB.
[»*. vu.
^ S * ^° 2 2l'
gzmm sflfitf
to jgain the sorereign is the way to become a prince of a State ; to
gain the prince of a State is the way to become a great officer.
3. • When a prince endangers the altars of the spirits of the hod
and grain, he is changed, ana another appointed in his place.
4. ' When the sacrificial victims have neen perfect, the millet in
its vessels all pure, and the sacrifices offered at their proper seasons,
if yet there ensue drought, or the waters overflow, the spirits of
the land and grain are changed, and others appointed in their
place. 9
Chap* XV. Mendus said, * A sage is the teacher of a hundred
generations :— this is true of Po-t and HAi of LiA-hsil Therefore
when men now hear the character of Po-t the oorrapt become
pure, and the weak acquire determination. When they hear the
character of HAi of LiA-hsiA, the mean become generous, and the
the groond and fraln
andorlklromtiiopo
th«noM»andwfld%'thopononn*r7. Aooording
totiMCUl U, BlaO >1%iBdBHB, BOOdsof
famfltoa, farmod a ajojaj (4fc)> fonr a j l wg f o imo d
a att (g,)j mad fcor «A formal a *~(j£)>
which woald thno contain 144 frmflioa. Bui
tho phraao j£ ^, a tg nh > lag tho p taaa nt ry,
kyotoa^iralontto'thopoopU/ Hanoiiia bobo
a, kk dkoonno boing of tho apiriiaof tho land
Strain. » l*o ohanga of tho ££ $ k
takon bgraMot oommontaton as inoralj a de-
atroyinccrfthoaltaCTandbaildingothorB. Thfc
feOkaHafa ta*aipt*tatiaa 1— j^ & £ jj$>
poopta, than thoir altars and
down and othoro la 4
aro thrown*
araotsd/ OhdoOhlki
^pl 7 «y.tiut4iB ro ch»<«ai0Jj|J : J|gg
J| ft ^t wkiah w^aaaam tfca* Ifcaar do-
stroyodtho altars or dkalaoadtho oBirfasthoa*.
salvos. A changing of tho attars saoroly doaa
not supply a para&al to tho roaaooal of tho
prinooi In ttoproosdtng paragraph. Aadthoro
aro traooi of donating tho apirtta in anoh a oaaa,
and appointing othoro in their plaata. 800 tho
10. TnATPo-tjj&HftiorLift-j
pboybb by m vnavAimoB or n
Comparo Bk. Y. Ft, H. I, at oL 'i
gsnorationa' k spoken gansrally. Between th*
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FT. U. CH. XVII.]
4M;S
THE WOBKS OF MBNCIU8.
4S6
» -- *
£ st b. # *M m %
niggardly become liberal. Z%o*e tew made themselves distinguished
a hundred generations ago, and after a hundred generations, those
who hear ofthem, are all aroused in this manner. Gould such effects
be produced by them, if they had not been sages ? And how much
more did they affect those who were in contiguity with them, and
felt their inspiring influence t '
Chap. X VI. Mencius said, • Benevolence is the distinguishing
characteristic <f man. As embodied in man's oonduot, it is called
the path q£*&' -
Chap. jCVII. Mencius said, 'When Confucius was leaving
LA, he said, "I will set out by-and-by;" — this was the way in
which to leave the State of his parents. When he was leering Chi,
he strained off with his hand the water in which his rice was oeing
rinsed, took the rice 9 and went away; — this was the way in which to
leave a strange State. 9
that in an adition of Mandna found in Carta,
after 1 A, thai* follow aaoonnti of 'right*
aonamaaa/ 'propriatj,' and <wtodotn;!_M
4&#tt^7^ K ***™tha
original loading, tha final danaa would ha i—
'Thaaa, all nnitad and named, ara tha path of
two worthiaa thamaarvaa, atwfcal hundrad yaara
to MAM.
It. To n&asio* o
Tttfcahapto Uquifeaiiirpnatie. ^iatakan
•••^ t ^P sK. 9(* '«■**• banarolanoa
with nan'a paraon,' and dj aa tha 3K 4fe
^ jlf of tha Ohnng^ynng. Tha gkanriat of
Ghao Ohl ralwa U Analaata, XV, xxviii, which
it vary goad. Oho Hrf, howaiwr, mantiona
17. How O oafuoiu r/s lsayi»o Ld aid Cnl
WAiumun. OomparaBk.V. KILL 4*
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486
THB WORKS OF MENCICB,
[bk. to.
m % "f wp% a gi ± je
%m>hm± nMzm?
Chap. XVIII. Mendus said, 'The reason why the superior
man was reduced to strata between Ch'&n and TrfAi was because
neither the princes of the time nor their ministers eympathiaed or
communicated with him/
Chap. XIX i. Mo Chi said, ' Greatly am I from anything to
depend upon from the mouths of men. 9
2. Mencius observed, 'There is no harm in thai Scholars are
more exposed than others to suffer from the mouths of men.
3. • It is said, in the Book of Poetry,
"My heart is disquieted and grieved,
I am hated by the crowd of mean creatures."
This might home been said by Confucius. And again,
"Though he did not remove their wrath,
He cud not let fall his own feme."
Thie might be said of king Wftn.'
18. Thb muso* or Oovruoxus's ram a
wauimBMrwMMKCtflKAmTfix. SesAnaleets,
XL U. The speaking of Confucius simply by
the term ]H* «3p is to be noted; oomparo
Analects, XTtI. i, e? at Ohio Chi obssifcs
thai Confucius, in his exceeding modesty, said
that he was not equal to the threefold way of
the superior man (Analects, XIV. xxx)» and
therefore he might be spoken of as a superior
nan. It is difficult to see the point of this
obserratioi:, nor does it meet the difficulty
which arises from the use of the designation
in the text h-3J8% «the sorereigns/ and
"J\-|}£,' their ministers.' The prinoes did
not honour him and seek his serrioes. Their
ministers did not honour him and recommend
him to employment. This is the meaning of
$£_t "T* ^ ^£* ^ commentators, in
their quest for profound meaning^ make out
the lesson to be that though a sage may be
reduced to straits, the way of truth cannot be
so reduced.
19. Unerase
iMoCH'ttnM
r isa9 k was '
1. Of
lie CM,
nothing is known beyond what is here in-
timated, jg is used in the sense of £(,'*•
dependon.' This is ghpen to it in the diotkm-
ary, with a reference to this passage, "The
meaning is that not only did he not have a good
word from men, but was spoken ill of by them,
a. ffr, it is co nc l ud ed, from the comment of
Ohio Ch% is a mistake for Jg>, <to increase,'
and d{£ has substantially the same meaning.
Retaining {£, howerer, and taking d£ in its
sense of (hit or turn, we get a tolerable moaning
'The scholar hates those many mouths.' 3. For
the first quotation, see the Shih-ching, L iii
Ode I. st. 4, a description of her condition by
the ill-used wife of one of the dukes of Wei
(acoording to Chu Hst), and which Menems
somewhat strangely would apply to Oonreeins.
For the second, see IEL i. Ode Hi. st % desorip-
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FT. II. CH. XIII.]
THE WORKS OF MBNC1U&
487
B, £ ^^ S $S _ ...
& ^BM % fc 1§ 93 S3 0.
Chap. XX. Mendna said, 'Anciently, men of virtue and talent*
by means of their own enlightenment made others enlightened.
Nowadays, it is tried, tshUe they are themselves in darkness, and by
means of that darkness, to make others enlightened/
Chap. XXL Hencius said to the disciple K4o, * There are the
footpaths along the hills ;— if suddenly they be used, they beoome
roaas ; and if, as suddenly they are not used, the wild grass fills
them up. Now, the wild grass fills up your mind.'
Chap. XXII. i. The disciple KAo said, ' The music of Ytl was
better than that of king W&n,'
2. Mencius observed, 'On what ground do you say so! 9 and
the other replied, 'Because at the pivot the knob of Ytfs bells is
nearly worn through. 9
3. Meneius said, 'How can that be a sufficient proof! Axe
tH* of the king T«ai, thongh applied to Win.
fg) la in the raw of gff 'report/ 'repute-
20. EMftn AJMJuns lid ow nsy by mm
SSAJDM, Wmi SBB BOMBS OB MsBGXUS's TLKS
IIUDTDVMIII OOBHULBY TO THKB SXAXPLB.
Ib translating, I supply "jj| ^ before Hf^,
in eontraat with the ^ below. To the two
fle^fydBTefBBtfoioeissiTeiL Theformer
the constraining influence of example ; the
letter ie the epplioetion of peine end penalties
SL That «h» ouueiyaxiob of tub mzbb mat
BBnomiBm £g g), 'specs, for the
feoi.'-footpBthe; |Jj % £ 0| P|,-4he
'Jbotpe4hsoftbelnll*ways/ ^ (reed cAtf, a»
j£, according to GhuHrf, though the <
cry dote not giro eneh e pound to the ohaieenwy
nor do we find in it the meaning whieh enite
this pe*flage)j^, < fuddenly;' nearly-^ P^
The Xio here moat hare been a disciple of
Meneiuc, different from the old Klo, Bk. VI.
PtlLiii ChaoOhieaje thai after etadjing
with Monetae lor sometime, end before he fully
anderetood hie principles, he went off end
eddieted himeelf to eome other teaeher, end
that the remark wee made with reference to
this course, and ita eoneeauenees.
98. A* ▲bsubd — * Amm or n nsonui Xio
about ibbboto or YtfAKBxnroWXB. s, jj£,
—read JO, 'the knob, or loop, of a bell,' the
part by whieh it ie suspended. A, 3rd tone,
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488
THX WORKS OF MXX0IU8.
[M. VII.
las
the rate at the gate of a city made by a single two-horsed
nhariot r
Chap. XXTTT. i. When Chi was suffering from, famine, Chin
Tain aaid to Mencim, «The people are all thinking that yon,
Master, will again ask that the granary of Tang be opened for them.
I apprehend you will not do so a seoond time,'
2. J^afWfiwsaid^TodoitwoddbetoactlikeF^FA. There
was a man of that name in Tan, famous for his akfll in seizing
tigers. Afterwards he became a scholar of reputation, and going
onoe out to the wild country, he found the people all in pursuit of
a tiger. The tiger took refuge in a corner of a hill, whope no one
dared to attack him, but when they saw Fftng FA, they ran and
met him. Fing FA immediately bared his arms, and descended
that bone through wood; home,
metaphorioally, anything baring the eppeer-
noes of being eaten or worn away. 3. The
meanina; io that what Kao notieed woo onb tho
afloat oftime or long use, Yfl being anterior to
king Win, and did not nmsssrily Imply any
superiority of tho mueie of tho 000 orer thai of
tho other. Do street eontraete at tho gate,
and afl tho oarriofoo that have boon running
over ito breadth axe obliged to ran in tho oamo
rate, whloh honoo aro deeper bore than aloe-
whore.— There ie mueh eontroYeray about tho
JH§j£^J« OhaoCbnimdorotando
ae moaning 'two Unas of horoeo;' —
tho |H J|, loriod from tho State, and am-
ployed on what wo may oaU the pootal serriee,
and tho ^ JjL or < public horoeo/ principally
" in military oarriee. On thie riow tho
would be that tho rote in question
; made by theee two kinds of oarriagea
only. Oh* Hot, after tho oommontator Pang
it fotlie translation. Another riew takes fjj
in tho tense of ^ taking it in the 4th teem,
*8. How]
MADcanr ma owa moarrx ur ma ;
wrxn IBB rumoan, 1. At T*ng, whoso name
is etOl pre oo r ro d in tho village of Kan-fang^ m
thodiatriotof GhHno(gp £), in tlm dopes*
ment of Lti-ehau, the prineesof CM, it would
appear, kepi grain in store, andea eome previous
ooeorrarMMoflamine^lfeiiomshadeMoedthe
king to open tho jranary. In tho 1
loehadooonrredl
him and the prince. Ho intended leavingCm%
and woold not expose himself to a repulse *
making an appHeation which migttbe
a. |£ ^, 'a good eeholar,' or
H » to bo taken only ae.'skilfeX
gtt
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PT. II. CH. XXIV.]
THE WORKS OF MKNCIUEU
489
MM
JL £ ^ 4. _.
^ &>£ if # Jt
from the carriage. The multitude were pleased with him, but
those who were scholars laughed at him.'
Chap. XXIV. i. Mencius said, ' For the mouth to desire sweet
tastes, the eye to desire beautiful colours, the ear to desire pleasant
sounds, the nose to desire fragrant odours, and the four limbs to
desire ease and rest ; — these things are natural. But there is the
appointment of Heaven in connexion with them, and the superior
man does not say of his pursuit of them, " It is my nature."
2. ' The exercise of love between father and son, the observance cf
righteousness between sovereign and minister, the rules of ceremony
between guest and host, the display oi knowledge in recognising the
talented, and the fulfilling the heavenly course by the sage ; — these
are the appointment of Heaven. But there is an adaptation of our
£$>— £"tfe 1% m not belon « *° y^Slj^y^^'^'^POMOirionofknawtedy
FA, now an oflosr, to be fighting with tigers,'** the talented/but the exercise of wisdom in
playing the part of a brsro.
U. How i
■■I IIIWH I HIS OFHD HATUBAL AFFl i llASS TO XHB
WIUL OF HZATBV, AMD FPBSDB S TIB DOUG OV
•OOP WHM0PTnnMSJFO»KATTSMAMO U ST WHIC H
JDOlVllOMATBBLimmDBTIKATWIIX. !• ff
%,*)& 9J0 'the mouth's relation to tastes;'
that is, its oonstitaftion so as to bs pleased with
ssrtstn tastes. So, all the other olsnsos. ^jf
jfi^ l£, 'there is the appointment tfHtamn,' te.
•very appetite naturally desires its unlimited
gi siilostion, but a limited amount or an entire
denial may be the wUl of Hcaron. *-j§£
their excellence. The sentiment is well iUsav
trated by the case of Ten Tina, the minister of
Ch% able and wise, and yet insensible to the
superior ezooUenee of Confucius and his prin-
ciples.— Chu Hst ssys well upon this chapter :—
'I hare heard it observed by my master that the
thingi mentioned in both of thee© paragraphs
are in the constitution of our nature, and like-
wise ordained by Heaven. Mankind, howerer,
eonsider that the first fire are more especially
natural, and, though they mar be prevented
from obtaining them, still desire them ; and
that the lest Ave are more especially appointed
by Heaven, so that if they do not oome to them
readily, they do not go on to put forth their
strength to reach thorn. On this aoeount
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490
THE WORKS OF MEN CI US.
[bk. yu.
pf w i z. mm w wx &
& it m n pf a a 4 if 4,
§K HI )H| jK pi !h ^ ^j W
*■
IEU :fc
If AiE ^
nature /or them. The superior man does not say, in reference to them,
44 It is the appointment of Heaven." '
Chap. XXV. i. HAo-ebftn$ PA-hAi asked, saying, 'What sort
of man is To-chftngV Mencius replied, ' He is a good man,
a real man/
2. • What do you mean by " A good man," " A real man V 9
3. The reply was, ' A man who commands our liking is what is
called agood man.
4. 'He whose goodness is part of himself is what is called
a real man.
5. *He whose goodness has been filled up is what is called
a beautiful man.
6. ' He whose completed goodness is brightly displayed is what
is called a great man.
7. ' When this great man exercises a transforming influence, he
is what is called a sage.
8. ' When the sage is beyond our knowledge, he is what is called
a spirit-man.
9. r Yo-ch&ng is between the two first characters, and below the
four las .'
Mencius shows what it most Important in each
case, thai he may induce a broader way of
thinking in regard to the eeoond elate, and
repress the way of thinking in regard to the
first'
2& To oxamaorxx or the imkifu To-oxIm*
DfFwnrr nxexxxs or araixxbxt m cbabaoub,
WXKJH ABB IO BX A»XB AT. I. Chio Chi telle
ne that Hae-ehang it the surname and Pu-hii
the name, and that the individual was a man
of Chi. This in all we know of him. 3. It is
assumed here that the general verdict of man-
kind wiU be on the aide of prince*,
when a man is eVriroefc, and commande ani-
Tersal liking, he most be a pea* man. 4. >&
fl£ fl» 'having in himself;' i.c when a
man has the goodness, withemt hypocr is y or
pre t ence. Compare Bk.VLPtn.xiii. O e ed
nessis an attribute entering into all the others,
and I have therefore thrice expressed it in the
******** « MM?fim»ZZ
jjB JjA— with this we may compare what is
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PT. II. CH. XXYII.]
THE WORKS OF MENCIUS.
491
£ * S aT*» ifif »'
£*§• Still
Chap. XXVI. i. Mencius said, 'Those who are fleeing from
the errors ofh/Lo naturally turn to Yang, and those who are fleeing
from the errors of Tang naturally turn to orthodoxy. When they
so turn, they should at once and simply be reoeived
2. • Those who nowadays dispute with the followers of Tang
and Mo do so as if they were pursuing a stray pig, the leg of which,
after they have got it to enter the pen, they proceed to tie. 9
Chap. XXVfl. Mencius said, 'There are the exactions of
hempen-cloth and silk, of grain, and of personal service. The prince
requires but one of these at once, deferring the other two. If he
require two of them at once, then the people die of hunger. If he
require the three at once, then fathers and sons are separated/
Confuetas and other tag*. In opposition as the
TSoists and Buddhists, a, The disputations
ate with those who As* bam Yangists and
Kohists. This sense of ^g, Ho tie the less, •
is found in the dictionary with referenee to
this passage.
27. Thb just xxaotioss of thb «ovnnoji
ARE TO BS HAAS DDSmiM I S ATPOXT AJCD 00**
udkbatkly. ^fe is eloth, made from flax.
]Mft» 'silken fibres not spun;' hut here, pro*
bably, silk, span or unspun. 9ft, « grain
unthreshed;' jfe the same threshed 9-hei*
together, grain generally. The tax of eloth
and silk was dne in summer, that of grain
after harvest, and pe r sonal serriee was for the
leisure of winter. S* - ¥'"3§'' The prinoo
might only require them, one at a time, anl
in their proper seasons.
said in theDoetrine of the Mean,
jj^ 'the individual possessed of the' most
oomplete sinoerity is like a spirit.' In the
critical remarks in the JJIJ &jj> ^ j|| , i t is
said, indeed, that the exp re ss i on in the text is
stronger than that there, but the two are sub-
stantially to the same effect. Some would
translate JjA by 'divine,' a rendering whioh
it never ean admit of, and yet, in applying to
man the term appropriate to the actings and
inflnenes of Him whose way is in the sea, and
His Judgments a great deep, Chinese writers
derogate from the prerogative* of God.
26. Bxoovsnsn w sanies shouij> bb asenvsn
wrxsjouT oAsrow their old xanoBS m xnxin
TRTK. i. §|£ jfc ^&, 'they turn to the
learned.' « The learned ' in Chinese phrase
equivalent to our ' the orthodox.' Ae name
Se still claimed in China by the followers of
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492
THE WORKS OF MKNCXUB.
£bk.tii.
IfB,
5k ^Et
Pi a.
A5E
Chap. XXVIII. Mencius said! 4 The precious things of a prince
are three; — the territory, the people, the government and its
business. If one value as most precious pearls and jade, calamity
is sure to befell him. 9
Chap. XXIX Pan-ch'&ng Kwo having obtained an official
situation in Ch'i, Mencius said, * He is a dead man, that Fan-ch'fing
Kwol' Pan-ch'ftng Kwo being put to death, the disciples asked,
•aying, ' How did you know, Master, that he would meet with
death 1' Mencius replied, ' He was a man, who had a little ability,
bat had not learned the great doctrines of the superior man. —
He was just qualified to bring death upon himself bat for nothing
more.
Chap. XXX i. When, Mencius went to Ting, he was lodged
in the Upper palace. A sandal in the process of making had been
hara toon gon* away, dl aa p pai na a d by what
ho hoard.
www hm n m a nontm. Tnla, whfan Ja tta
l et o n of the ahaptar, only ooaaaa out at H»
and, and haa boon oonim a m o rat td, aa baing
the ramark of aa indirldnal not af axtr*-
ordinary oha ract a r, and ai Srat HapotiJ to
And fault with Manama'a dtialflaa. i. £
Bk. I. PtlLir. Ttriawaaarldantlyapalaoa
appropriatad by tha dak* of Ting lor tha
lodging of honourabla rhutora. Tha urat ffr
o# ▲
a on
nasaa. -fc , 4 ih* prodnetfr* ground,' and
i||^ « land ganafally.* ^aa diattngoiahad
from ^ - 'ofloara,' but tha lanna art not
la ba taken separately. So of fflfr A ; aaa
ehap. xii. *5* f"
10. How Koroma febmuud nsfonsBAXD not
nutis or Pahch'Xjw Kwo. Oompara Con-
lueine'a pradiotion of Taea- Wa death, Analeete.
XLjlU. Little is known of thia Kwo. Heiaaeid
la hare bagon laaming with Heneiue, bat to
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PT. II. CH. XXXI.]
THB WORKS OF MKNCIUB.
493
K®iAT^UMm%%
J)laced there in a window, and when the keeper of the place came to
ook for it, he could not find it.
you, Master, having arranged to give lessons, do not go hack to
inquire into the past, and you do not reject those who come to you.
If they come with the mind to learn, you i*eceive them without any
more ado/
Chap. XXXI. i. Meneiua said, 'All men have some things which
they cannot hear ; — extend that feeling to what they can bear, and
benevolence will be the result. All men have some things which
they will not do ; — extend that feeling to the things which they do,
and righteousness will be the result.
2. ' If a man can give full development to the feeling which
to » *■*> ' waa lodged.' The second makes ^~ "^% 'now, V and Meneius wee supposed
• oonpotiBd nova with ^. jg£ j^*— *"* *© ** himsslf the speaker. Cha Hel is, no
9mtLMm^m^M 9 m^ <*™7*»* the Idee of <exereises'
* thing, being Jone, lmt notcompleted, ere ^ ^ £ diffcwnt mf i Mm , -& A^-lgl
-Jdtobe^ a.S*(-£ytohide/- ££ft. ^^ W
to steal and hide, Q, ^ Jj# ^,--gL, M. Amamuam osxtto its aarsiofMasi to
< these,' reimring to 'followers/ 4^^^ thb f rctopmw w eww> wmoh am pi mim, A« n
mwu^A — - 2 -*, A J <w mow totmmltm di so m a w m w s, ions amna zT
§Jf»^:zp— •^>^*<^ftHst,tnis ooonATOOOBWwr. This b a sentiment whieli
ia the o l ee i ra tion of MonoimTo questioner, end- we have found oontlnually occurring in these
denly awaking to an understanding of the analects. It supposes that man has mote power
philosopher. Anciently, <^~ <?• was read, over himself than he really has. a. tt - tt
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494
THE WORKS OF MENCIU8.
[BE. VII.
m W W # £w
M B.2»||||ifl
<2? ^f >*** 52 3B {EL*
makes him shrink from injuring others, his benevolence will be more
than can be called into practice. If he can give full development
to the feeling which refuses to break through, or jump over, a watt,
his righteousness will be more than can be called into practice.
3. • If he can give full development to the real feeling of dislike
with which he receives the salutation, " Thou," " Thou," he will act
righteously in all plaoes and circumstances.
4. 'When a scholar speaks what he ought not to speak, by
guUe of speech seeking to gain some end ; and when he does not
speak what he ought to speak, by guile of silence seeking to gain
some end ; — both these oases are of a piece with breaking through
a neighbour's wall. 9
Chap. XXXII. 1. Hencius said, c Words which are simple,
while their meaning is far-reaching, are good words. Principles
which, as held, are compendious, while their application is extensive,
j^<tonmkeahole through*' iff-ifff^
'to jtunp over a wall/ The two together are
equivalent to 'to play the thief/ 3. 'Thou,'
' Thou/ is a style of address greatly at variants
with Chinese notions of propriety. Itoanonly
he used to the very young and the vary mean.
A man will revolt from it as used to himself,
and 'If ha he careful to sot so that men will
not dare to speak to him in this style, he will go
nowhere where he will not do righteousness.'—
This is rather far-fetched. 4. ^g,' to lick with
the tongue;'* 'to inveigle.' To And an antece-
dent to the j£% we must understand the person
who is spoken to, or boiogo whom silence is kept;
or, perhaps, ^ merely give* etfset to Use vein.
in the general sense of ' to gain 1
82. Aftimr inns it wiif i
KBOLncrae what m nun. What
woBDeAjrooooDrainciFLaa. l jfi~J*%&—
sse the Book of Bites, Bk. L 8oet. IX iiL 15.
The ancients did not look at a person below
the girdle, so that all above that might be con-
sidered as near, beneath the eyes. The phrase
iff* =3 *- 'words which are near,* i.e» era
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PT. II. CH. XXXIII.]
"J Jmf
# 4 •-
THE WORKS OF MENCIUS.
495
— Ma J*
A»ff
are good principles. The words of the superior man do not go
below the girdle, but great principles are contained in them.
2. 'The principle which the superior man holds is that of
personal cultivation, but the kingdom is thereby tranquillized.
3 # * The disease of men is this : — that they neglect their own
fields, and go to weed the fields of others, and that what they require
from others is great, while what they lay upon themselves is light. 9
Chap. XXaTII. i. Mencius said, * Y&o and Shun were what
they were by nature; Tang and WA were so by returning to
natural virtue.
2. * When all the movements, in the countenance and every turn
of the body, are exactly what is pr oper, that shows the extreme
degree of the complete virtue. Weeping for the dead should be
from real sorrow, and not because of the living. The regular path
of virtue is to be pursued without any bend, and from no view to
emolument The words should all be necessarily sincere, not with
any desire to do what is right.
common subjects, simple, plain. So,ChuHsl;
but the passage in the LI Chi is not so general
as his commentary. It gives the rule for look-
ing by the sovereign. He is not to raise his
eyes above a minister's collar, nor lower
them below the girdle. Ghao Chi tries to ex-
plain the expression without reference to the
ancient role for regulating the looking at men.
According to him, 'words not below the girdle
are all from near the heart' a. This is the
explanation of ^*# ffij|fti$; • eeAnl1 "
leets, VL xxv. The paragraph is a good sum*
mary of the teaching of The Great Learning.
88. The pxarscrviBTuaorTUx^enxsTBAaBs,
AMD row othxbs POLLow am* h. x. Compere
Pt. L xxx, bat ^ has not here a special
reference to certain virtues as there, a. Thie
is an exhibition of the highest style of virtue—
that of Yao and 8hun, which does everything
right, with no motive beyond the doing so.
• Weeping is from real sorrow, and not because
of the living,' Le. there is nothing of show in
it, and no wish to make an impression on
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496
THE WORKS OF MENCTU8.
[BX.TU.
jt$ til, bb # &m m
«*5P.tt#K£:fcMT.
3. c The superior man performs the law of right, and thereby
waits simplyfor what has been appointed.'
Chap. XaXTV. i. Mencius said, 4 Those who give counsel to
the great should despise them, and no^ look at their pomp and
display.
2. ' Halls several times eight cubits high, with beams projecting
several cubits ; — these, if my wishes were to be realised, I would not
have. Food spread before me over ten cubits square, and attendants
and concubines to the amount of hundreds ; — these, though my wishes
were realized, I would not have. Pleasure and wine, and the dash
of hunting, with thousands of chariots following after me; — these,
though my wishes were realized, I would not have. What they
esteem are what I would have nothing to do with; what I esteem
are the rules of the ancients. — Why should I stand in awe of them? *
others. 3. Describe* the Yirtue that is next in moral qualities, a. jjfr 7jC 9 <£> j^ MS*
degree, equally observant of right, hot by an ^ g^ conesponding J Qlansas« are under the
intellectual constraint $£-^jg £J£ government of some words like Afc * A
84. He who utokktaus to oousssl the jgfri 4 I would not do/ respond. JA jBf>—
orxat, should be morally ABOTB thsh. i. j^j these may be seen in the more important tem-
^, 'great men.' The phrase is to be under- P le * *»* P*Mk buildings throughout Caina,
stood not of the truly great, as in oh. xxv. 6. P^Jeeting aU remnd, beneath the eaTss. j£
§t el., but of the socially great, with an especial <Ak Mnnn., assrsauajs* jejg
referenoe to the prinees of the time, dignified S?'^* 6 *«•«• «•*•«*• a. QB^IUw
by their position, but without corresponding « spurring and galloping in hunting.' jjpiflfr
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FT. U. CH. XXXVI.]
THE WORKS OF MKNCIU8.
497
Chap. XXXV. Mencius said, • To nourish the mind there is
nothing better than to make the desires few. Here is a man whose
desires are few : — in some things he may not be able to keep his
heart, but they will be few. Here is a man whose desires are
many: — in some things he may be able to keep bis heart, but they
will be few/
Chap. XXXVI. i. Mencius said, 'Ts&ng Hd was fond of
sheep-dates, and his son, the philosopher Ts&ng, could not bear to
eat sheep-dates.'
a. Kung-sun Ch'&u asked, Baying, 'Which is best, — minced meat
and broiled meat, or sheep-dates V Mencius said, ' Mince and broiled
meat, to be sure/ Kung-sun Ch'&u went on, ' Then why did the
philosopher Ts&ng eat minoe and broiled meat, and would not eat
sheep-rates?' Mencius answered, ' For mince and broiled meat
?£t l what are in them/ the things which they 86. Tn fhial rauHo op Tslao-nea mi
Leo. JpF ^ 5j|»*the things which I or hp mn inae jujuaas. i. i£^K,<shecp-
jnjobes,' the email black northern fcSit, socalled
from iUnsembtfng sheep's dirt SaehisGhft
Hsf s account of the fruit. The writer of the
to make out a oaee »r 3p 4m being a kind
of persimmon. Still, why call it a date, or
jojnbef 8ee Breteehneider'e Bokmim m 8M mm 9
p. zzS. a. Hsl must hare eaten both the
jujubes and the cooked meat, but hie liking
k
16. Thb wmuunnom or ths oxsxnns a ma
tiajl to am sovmaBxaar or m nan. 2j
mast be taken in a bad, or at least an inferior
sense-the appetites, while jQ is the heart
natiiianydispossdtoaUTirtiie. g|^>f>
A JSL 'although there are'— Tirtoes of the
liearCthst is— 1 whicji are not preserredV
VOL. II. K
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498
THE WORKS OF MHNCIUS.
[be. vii.
J§£>
$r & &>
m & t
W $E i£
IS T If,
■•0f
IR 0* T3
±fi
an
there is a common liking, while that for sheep-dates was peculiar.
We avoid the name, but do not avoid the surname. The surname
is common; the name is peculiar/
Chap. XXXVII. i. Wan Chang asked, saying, 'Confucius,
when he was in Ch'&n, said : " Let me return. The scholars of my
school are ambitious, but hasty. They are for advancing and seising
their object, but cannot foi^et their early ways." Why <fid Confucius,
when he was in Ch'&n, think of the ambitious scholars of LA?'
2. Mencius replied, 'Confucius not getting men pursuing the
true medium, to whom he might communicate his instructions,
determined to take the ardent and the cautiouely-dedded. The
ardent would advance to seise their object ; the cautiously-decided
would keep themselves from certain things. It is not to be thought
that Confucius did not wish to get men pursuing the true medium,
but being unable to assure himself of finding such, he therefore
thought of the next class/
3. ' I venture to ask what sort of men they were who could be
styled "The ambitious ? "'
for the Jujubes was peculiar, and therefore the
sight of them brought him vividly up to his
■on. and he could not bear to eat them. But
such points are not important to illustrate the
meaning here.
87. To call 10 in ruBStrr r of thx most
xxnrox was no oboot of Cowucnrs axn
Mxmotos. Vaxious ohaxactbx* who kail 10
pubsux ho, ox axx opposed to it. x. set
Analects, V. xxi The diJferenoes between that
text and what we have here will be noted.
Perhaps Wan Chang was quoting from memory.
a. See Analect s, tttt t -r*i, As Menoius quests
that chapter, some think that there should be
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PT. II. CH. XXXVII.]
THE WORKS OF MENCIU&
490
"pT^^M^ ...
4. 'Such/ replied Mencius, 'as Ch'in Chang, Tsfag .Hd, and
MA Fei, were those whom Confucius styled " ambitious?" '
5. * Why were they styled " ambitious ? " '
6. The reply was, * Their aim led them to talk magniloquently,
saying, "The ancients!" "The ancients!" But their actions, where we
fairly compare them with their wards, did not correspond with them.
7. ' When he found also that he could not get such as were thus
ambitious, he wanted to get scholars who would consider anything
impure as beneath them. Those were the cautiously-decided, —
a class next to the former.'
8. Chang pursued his questioning, ' Confucius said, " They are only ;
your good careful people of the villages at whom I feel no indigna-
tion, when they pass my door without entering my house. Your
good careful people of the villages are the thieves of virtue."
What sort of people were they who could be styled " Your good
careful people of the villages ?" '
a Q in the text after ^ -^% 4. Chin
Chang is the lAo mentioned, Analects, IX. vi.
So, according to Ohn Hit, who quotes an in-
atanee from the Taoist philosopher Ghwan& of
the wayward ne ss of Lao, but Chwang's accounts
of Confucius and his disoiples are not to be
trusted. The identification of the individual
in the text with Lio, however, is no doubt cor-
rect, though Chao Chi makes him to be the
Shin of the Analects, referring to XL xvii 3,
4 Shih is specious,' and adding that he played
well on the cYm, and was therefore styled Chin.
See the jflj ^£ ^jj |£ gfr, in fee. Of Mo
Fei nothing is known, & m ,— in the sense ''
of 23K, ' even/ e£ if*, i evenly owamining.*
jtt, «to cover,' •■ to make good, a The first
part of the saying here attributed to Confucius
is not found in the Analects. • For the second,
K k 2
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500
THE WORKS OF MENCIU8.
[BK. TIL.
urn Mm&& l %M-&m
VX % &M M M 1$ 4 £ &
9. Mendus replied, ' They are those who say, " Why are they so
magniloquent f Their words have not respect to their actions, and
their actions have not respfect to their words, but they say, — The
ancients! The ancients t Why do they act so Deouliarlv, and are
so cold and distant 1 Born in this age, we should be of this age, to
be good is all that is needed." Eunuch-like, flattering their genera-
tion ; — such are your good careful men of the villages. 9
10. Wan Chang said, 'Their whole village styles those men good
and careful. In all their conduct they are so. How was it that
Confucius considered them the thieves of virtue t'
1 1. Mencius replied, 'If you would blame them, you find nothing
to allege. If you would criticise them, you have nothing to criticise.
They agree with the current customs. They consent with an impure
age. Their principles have a semblance of right-heartedness and
truth. Their conduct has a semblance of disinterestedness and
parity. All men are pleased with them, and they think themselves
right, so that it is impossible to proceed with them to the principles
to ike ^ thatJbllowB, glJ^pj* :£»,<*»
to good ia enough/ Le. to toaooofated good toy
the age in whioh they tare ie enongjh *r them.
acting peculiarly, xk. g£^ fc literally onr
mo XVILxiii.
9. Before this paragraph wo
the text has tor ita enhjeet |£ jjf, or wo may
take it in the infinitive, making the whole para-
graph down to A ^ti* aateeedent subjeet
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pt. n. ch. xxxvni.] THB WORKS OF MKHCIU8.
501
of Yfto aod Shun. On this account they are called " The thieves
of virtue.*
1 2. ' Confucius said, M I hate a semblance which is not the reality.
I hate the darnel, lest it be confounded with the corn. I hate fflio-
tonguednees, lest it be confounded with righteousness. I hate
sharpness of tongue, lest it be confounded with sincerity. I hate
the music of Ch&ng, lest it be confounded with the true music
I hate the reddish l>lue, lest it be confounded with vermilion.
I hate your good careful men of the villages, lest they be confounded
with the truly virtuous."
1 3. * The superior man seeks simply to bring back the unchanging
standard, and, that being correct, the masses are roused to virtue.
When they are so aroused, forthwith perversities and glossed
wickedness disappear/
Chap. XXXvlIL i. Mencius said, ' From Yfto and Shun down
to Tang were 500 years and mora As to Yu and Kfto Yfto, they
<enmnt onstoms/ but j/JL at the earns tiate,
stigmatises the oastoms as bad. JE^-fig
?ftr. is. These are sayings of Confooins whioh
are only found here. Sooh a string of them it
»otinthesage's*tyle. Jg^ft &>'!•*
it eoaftund tbo earn/ ""he oonfamded with It.
80 in tlie other phrases, J|{ ££,-see Ana-
loots, XV. z. j^i—MO Analects, Itio.
13. This paragraph explains the rest of the
ohapter. Tho jffif, of * nnohanging standard/
is the pfa M> 'the right medium, whieh the
tsgohimsetfp^mo^andtowhiohhossokito
recall others.
M. Oa thb CTAjanaano* of m un or
Docraurs fbom YAo to Mnennfa ow* vxn»
OompswBk.ILPtILxiii j Bk.IILPt.ILx;
4 si. 1. from the ootnttsnosmont of Shnn's
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502
THE WORKS OF MENC1US.
[BK. Til.
Ir *b ^ W £ ^L x Kfll
saw t&ote earliest sages, and *o knew their doctrines, while Tang
heard their doctrines as transmitted, and so knew them.
2. ' From Tang to king W&n were 500 years and more. As to
1 Yin, and LAi Crra, they saw Tang and knew his doctrines, while
long W&n heard them as transmitted, and so knew them.
3. 'From king Wto to Confucius were 500 years and more. As to
T&i-ktmg Wang and San t-sh&ng, they saw W&n 9 and so knew his
doctrines, while Confucius heard them as transmitted* and so knew
them.
4. ' From Confucius downwards until now, there are only 100
years and somewhat more. The distance in time from the sage is
so far from being remote, and so very near at hand was the sage's
residence. In these circumstances, is there no one to transmit his
doctrines f Yea* is there no one to do soV
reign to that of Fang's wore 489 yean, while
from Tang to the rue of the Ghau dynasty
were 644 jeers. Here, as before, Bk. ILPtlL
xiii, Monetae uses 500 as a round number. In
&|f JjJ* , the y* refers to the doctrines of the
sages.* a. LaiShA is not exactly identified.
Most make him the same with Tang's minister,
Ohung^hui ; see the Shu-ehing, IV. ii . 3. Tai*
kungWang,-sse Bk. IV. Ft L xiii. Of San
t«shang more can hardly be said to be known
than that he was an able minister of king Wan.
OhuHst seems to be wrong, howerer, In making
San, instead of San-!, to be the surname. See
eluding sentences here wonderfully tox earn*
mentetors. Lat^e'SupplemenUdOoinmeiitSBy'
•( jj gj) are found five different interpre-
tations of them. But all agree that Menules
somehow takes upon himself the duty and
responsibility of handing down Use <~
of the sage.
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INDEXES.
INDEX I.
OF SUBJECTS
Th$ f&nmm h the Book, JRsrt; GAapier, tmd Param p h m
Parti i end ii f*# dlorucwrs fc atf^jt
ms— L L 1. t. in Os/rat *UHon,M
Absurdity of a ruler not following wise ooun-
ssllors,LiL9.
Acknowledged favours, how Mencius, VL ii 5.
Action, frith necessary to firmness in, VL iL 18.
Adherenoe to one special course, against ob-
stinacy, VII. i. 98.
Advantages, the greatest, of friendship, V. iL 8.
Advice of Mencius with rogsrd to mourning,
in. 18.
Adviser of the princes might always he perfectly
satisfied, how an, TIL i. 9.
Affliction, benefits of, VIL i. 18.
Aged, thetwere nourished by the government
of king Wan, VIL L 88.
Ages, diflerent oondnetof great men in different,
reooneileeble, IV. it 89.
Agreement of sagas not affected by place or time,
XV. ILL
Agriculture, importance of a ruler attending to,
III. L $ : a roler should not labour at, with
his own hands, HL i. 4.
Air, how one's material position ■fleets his, VTL
ite.
Ambition and avarice, evils of; L ii. 11 : of
king Hoi of Liang, VIL it L
Ambitions, who were the, VIL ii. 87.
Ancient(s). the, shared their pfeosurss with the
people, JL L 8 1 snipasssd other men in what,
L L 7 J the music of the, L iL 1 : sovereigns,
tonnofinspsctienmadeby > LiL4: VLU.7:
ooAns ussd by the, XL iL.7* ssgss,,how all
men may become equal to the, IIL LI: kings
practised benevolent government, HX iL 6 1
jfencias appeals to the example and maxims
of the,nLiL7: kings, the example and prin-
. . — -y. £ 1 " '
of; mmst be studied, IV. Lis 8: the,
exchanged sons, sach one teaching tne son of
the other, IV. L 18 : making Mends of the,
V.iLS: the* cultivated the.nobiUty that is of
Heaven, VL L 10 : scholars maintained the
dignity of their characters, how, VIL L 8 :
and modern role contrasted, VIL iL 8 : the,
led men by their example, VIL iL 80.
Anhnsls, man how much diflerent from, IV
iL19.
Antiquity, the example ci, VIL L 8.
Appetites, the superior man subjects his to the
wtiFofHeaven, VIL ii. 84.
Archer, he who would be benerolent is like an,
ILL 7.
Archery, learning, IV. iL 84: VL L 20.
Arrangement of dignities and emoluments ac-
cording to the dynasty of Chan, V. iL 8.
Association, influence of; UL iL 8 : VL L 9 :
with those of whom one does not approve,
unavoidable, UL iL 10.
Attainment, real, must be made by the learner
for himself; VIL iL 6.
Authority, punishment should be inflicted only
by the proper, IL iL 8.
Barbarians, influence of the Chinese on, m. L
4 s iL 8.
Barley, illustration taken from. VL L 7.
Beauty, the love of; compatible with royal
government, L ii. 5 i only moral is truly
excellent, IV. iL 85.
Behaviour of Hondas with an unworthy asso-
ciate, n. iL 6.
Bencflts of trouble and affliction, VIL L 18.
Benevolence and righteousness, L i. 1 : VL iL
4 : belongs naturally to man, IL L 8: IV. L
10 : VL L 1 : VIL i. 15 ; U. 18 : exhortation
to, IL L 7 : importance to all of exercising IV.
L 8 : the only security of a prince, IV. L 7; 8;
• : filial piety the richest fruit of, IV. L 87:
the superior man pr es er ve s, IV. it 88: and
equally internal. VL L 4 ; 5 :
it Is necessary to praedss with all one's might,
VL L 18 : must be matured, VL L 19 : and
righteousness, the difference between Yao and
Shun, Tang and Wu, and the five Chiefs in
relation to, VIL L 90: the throne can be got
only by, VIL iL 18.
Benevolent government, Li. 5 ; 7: IIL L 8 :
IV. L 1: aafetv and prosperity lie in, LiL 11:
affections of the people secured by, L ii. 18 :
glory the result of; IL L 4 : the prince who sets
about practising, has none to fear, IIL iL 5.
Bodily defects, how men are sensible ot VL iL
18: organisation, only a sage can satisfy the
design of hie, VII. L 88.
Book of Bites, quotations from, IL iL 8: IIL iL
8 : IV. L 1.
Brilliant Palace, the, or Hall of Distinction, I.
iL5.
BuriaL Meneius's, of his mother, LiL 18: IL iL
7:of Mo's parents, IIL L 5.
Calamity and happiness are men's own seeking,
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504
OF 8UBJB0T8.
[iron l
ILL4: the superior inenU beyond tho rvsch
of calamity, IV. 1L 96.
flahnnny, comfort under, VIL it 19.
CarefuL the thought of coneequenoes
make men, VIL iL 7.
Geitfe and sheep, illustratimitalten from feed-
ing, IL iL 4.
Cha r ac t er, how mon Judge wrongly of; TIL L
Si: difttanft e^pem of attaiiimcnt in, TO.
iLtt.
Churn of one's serf the greatest of eharges, IV.
Lit.
Chooe-pleyimg, illustration from. VL L 9.
Chief ministers, tho duties of, V. iL 9.
Chfenoftbenrinees,thenve,VLiL7. .
Chieftain of tho princes not a s overe i gn of tho
kingdom, n. L 8 : influence of % dlnurent
from that of a trao sovereign, TO. L 18.
Childlike, tho groat man k, IV. ii. IS.
Common relations of lias, importanoo of; to the
prosperity of the kingdom. IV. L 11.
Compaai and square, use of tho, IV. L 1
Orndtannation of king Hoi of Liang, VIL ii. 1.
Oonidonoo of tho sovereign, how to obtain, IV.
i. IS.
, tho thought of, ahonld make mon
Hi, VIL ii. 7.
Oonap i m a m mound, monopoliiing the, II. ii. 10.
Oourtitntton, booevolenee and righteousness
part of man'*, VIL 1 15.
Conviction, how Monetae brought homo, II. ii. 4 .
Cookery, I Yin's knowledge of; V. L 7.
Corn, assisting, to grow, ILLS.
Corrupt timet are provided againet by estab*
liahed virtue, VIL ii. 10.
Counselling prineet from the ground of profit,
Counsellors of great men ahould be morally
abore them, VIL ii. 84.
Couneele lor the government of a kingdom, III.
L 8.
Course*, two, open to a prince pursued by his
enemies, L ii 16: of xao and Shun, open to
all, VI. iL 9.
Court, Menoius would not pay, to a favourite,
IV. it S7.
Cultivation, men's disregard of self-, VL i. 18:
men may become Yeos and Shuns by the, of
their principles and ways, VI. ii. 9 : of the
mind must not be Intermitted, VIL ii. SL
Del
alufe, the Chinese, IIL L 4, nete 7; IL 9 :
ii. 96: VLii.lL
IV.
Death or flight, which should be chosen, I. ii.
16 : there are things which men dislike more
than death, VLL 10: how Mencius predicted
the, of Pan Ch'ang-kwo, VIL ii. 99.
Decencies may not be expected, where virtues
are wanting, VIL i. 44.
Decrees of Heaven, man's duty as affected by
the, VIL L 9.
Deeds, not words or manners, prove mental
quantise, IV. L 16.
Detests, mon are sensible of bodily, but not of
mental or moral, VI. L 19.
Defence, of Shun's conduct, V. i. 9 ; 8 : of 1 Yin,
V. L 7 : of Confucius, V. i. 8 : of accepting
at* from oppressors of the people, V.
present!
Degeneracy, the progress of, from the three
kings to the five chiefs of the princes, and
from those princes to their ministers, VL it 7.
ath4VII.fi. 96.
,IILL1: TO.
Desires, the regulation of, *
Developing their natural L
men equal to the ancient 1
1L8L
Dignities, arrangement of; in I
Dignity, how the ancient 1
their, VIL L 8 : how Menoius
his, with the princes, VIL iL St.
Disappointment of. Mencius with Use Ung
Hsisng,LL6.
DiscrinUnationofwhatisrinhtand wiimgnamt
pmeede vigorous right-doing, IV. iL 8.
Disgraceful means which men take) so seek
wealth and honour, IV. iL 98.
Disposition, a man's true, will often appear in
small matters, VIL iL IL
Disputing, Mencius. not fond of, UL iL %
with a parent,
r, pr op r iet y of the, HX L 4.
Mohists refuted; HI. L 6 :
to be ad
94: en
Dissatisfaction
unfilial, VL U. 8.
Division of labour,
Doctrine, of the
heretical, IILiL 9: of the Mean,
from the, IV. L IS : of the sagas, to
vanoed to by successive steps, VIL L
the trans missi on of, from Yao to
own time, VIL iL 88.
Duties which the virtuous and talented owe to
the young and ignorant, IV. iL 7 : of dinVreni
dansee of chief ministers. V. iL 9.
Duty, ma n's, h ow affected by the dearoee of
Heaven, VIL L 9 : benevolence the path et
VIL iL 16.
Dynasties, Hsia, Yin, and Chan, ILL1: UL
L 8 : V. L 6 : Chan, IL ii. 18 : V. iL 9 1 the
three, III. L 8 : IV. L 8 ; ii. SO : Hsia and Yin,
IV. L 9: 8hangorYinandChau,IV.L 7.
Berth, advantages of situation afforded by the,
Earth-worm, an over*fastidious scholar earn*
pared to an, ULiiL 10.
Education, importance of a ruler attending; to,
HI. i. 8.
Slated by riches/not to be, a proof of superiori-
ty, VIL L 11.
Smclumente, sarrangement o£ in the Ghau
dynasty, V-itL 9.
End, the, may justify the means, VIL L 81.
Enjoyment, man's nature the source of his true,
Equanimity of Shun in poverty, and as sove-
reign. TO. ii. 6.
BrrorofaMohistrefuted,IILL6; iL9.
Error* of Yang. Mo, and Tsse-mo, VLL L 98;
1L96.
Evil, a warning to the violently, and the weakly,
IV. L 10 : speaking, brings with it evil eon-
sequences, IV. ii. 9.
Exactions Just, should be made with discrimina-
tion, VII. iL S7.
Example, influence of, IIL iL 6 : influence of
a ruler's, IV. iL 6 : the ancienta led men by,
VII.ii.S0.
Excellence, how a mines cannot subdue men
merely by his, Iv. iL 16.
Excusing of errors, how Menoius beat down the,
IL ii. 9.
Exhortation to benevolence, II. L 7.
Explanation of friendly intercourse
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OF 8UBJBCTB.
506
Kwang Chan* IV. ii. 80 : of the difitoent
oonduot of Tung and Tsse-sse, IV. iL SI t of
Shim's oonduot towards hit brother, V . L 8,
and towards the sovereign Yao, and hie father
Kfreau, V. i. 4 : of the odee Hsiao Fan and
K*ai Fang, VI. ii. 8.
Extreme oases moat not be proved to invalidate
a principle, YLai.
failures in evident doty will be aooompanied
by failures in all duty, V IL L 44.
FiHh, the necessity of, VL ii. 12.
fame, a love of, may earry a man over peat
difficulties, VIL ii. 11.
lather, why a, does not himself teaeh his own
son, IV. L 18.
favour to individuals, good government does
net lie in, IV. iL 2 : how Monetae acknow-
ledged a, VL it 6.
favourite. Meneius would not pay court to a,
IV.iL27.
filial piety, to have posterity, the greatest part
o £ IV. L 28 : to relation to benevolence, Ac,
IV. L 27 : how Shun valued and exemplified,
IV. L 28 : seen in the obsequies of parents,
IV.ii. 18 : of KwangChang, IV. ii. 80 : great*
of Shun, V. LI; 4: of Teang-tese seen, VIL
a 88.
firmness of Hoi of Lio-hsia, VIL L 28.
First judgments are not always correct. IV.
IL28.
five things which are unfilial, IV. iL 80 : in-
junctions at an assembly of the princes, VL
iL 7: ways in which the sage teaches, VIL
L40.
Force, submission secured by, II. L 8.
forester refusing to come to the king of Chi
when called by a flag, V. ii. 7.
Four limbs, principles of the mind compared
to the, IL L 6 : different classes of ministers,
VIL i. 19.
Fraternal obedience, in relation to righteousness,
Ac. IV. i. 27: affection of Shun, V. L 8.
Freedom of Meneius, as unsalaried, to speak
out his mind, IL iL 5.
friends, carefulness in making, IV. iL 24.
friendship, the principles of , V. iL 8 ; 7 •, 8.
Gain, the love of; and the love of good, com
treated, VIL L 26.
Generosity of Meneins in receiving pupils, VIL
ii.80.
Gifts of princes, how Men ei n s declined or ac-
cepted, IL it 8.
Glory the result of benevolent government, IL
L4.
God, rulers and teachers assisting to, L iL 8 :
the ordinances oi; IL i. 4 : IV. L 4 : the decree
of, IV. i. 7 : who may sacrifice to, IV. iL 26.
Good, sages and worthies delighted in what is,
IL L 8 : importance to a government of loving
what Is, VL IL 18 : man Is fitted for, and
happy in doing, VIL L 4 (see Nature) : people
should get their Inspiration to. in themselves,
VIL L 10 ; the love of, and the love of gain
contrasted, VIL L 26 : words and principles,
what are, VIL ii. 82.
ms, different
Goodness, different degrees of, VII. ii. 26.
Government, character of king Hoi's, L L 8 ; 4 :
the love of music subservient to good, L IL 1 :
bad, of the king of Ghl, I.iLO : of a kingdom,
oounsels for the IIL L 8 1 there is an art ot
which requires to be studied by rulers and
their ministers, IV. L 1 : the administration
of, not difficult, IV. L 8 1 the influence of king
Win's, IV. L 18 : gooses in equal measures
for the general good, IV. IL 2 : the aged were
nourished by king Win's, VIL L 22 : the well-
being of the people the first oare of a, VII.
Grain, illustration from growing, L i. 8.
Great, houses, a ruler should secure the «
of the, IV. L 6 : services, Heaven prepares
men for, how, VL iL 16.
Great man, Meneius's conception of the, IIL IL
2: makes no mistakes to propriety and right-
eousness, IV. iL 8 : simply pursues what is
right, IV. iL 11 : is childlike, IV. IL 12 : ftt
good men a reconciling principle will be found
for the outwardly different oonduot of, IV. iL
29 : how some are, VL L 16 1 he who oounsels,
should be morally above them, VIL ii. 24.
Grief of Meneius at not finding an opportunity
to do good, ILH 18.
Half-measures of Utile use, I. L 8.
Hearts, of men, importance of getting the, IL
IL 1 : IV. L 9 : the pupil of the eye index of
the, IV. i. 16 : how to nourish the, VIL ii. 86.
Heaven, delighting in, and fearing, L iL 8:
attaining to the royal disnity rests with, I. iL
14 : a man's way in life Is ordered by, L
IL 10 1 V. i. 8-: he who has no enemy In the
kingdom is the minister of, ILL 6: opportuni*
ties vouchsafed by, II. IL 1 : only the minister
of; may smite a nation, II. IL 8 : the superior
man does not murmur against, IL IL 18 : sub*
mission of States determined by. IV. L 7 : Shun
got the throne by the gift of, V. L 6 • Heaven's
plan in the production of mankind, V. L 7 ;
ii. 1 : Heaven a places, offices, and emoluments,
V.1L8: has given us, what > VI.L16: the nobil-
ity of; VL i. 10 ; prep ar e s men by trials and
hardships, VL IL 16: by the study of ourselves
we come to the knowledge of; VII. L 1 1 what
may be correctly ascribed to the appointment
of; VIL L 2 s conferred nature, the bodily
organs a part of the, VIL L 88: how the
superior man regards the will of, VII. IL 24.
Hereditary monarchy, Meneius's views on, V. L
6; 0.
Heretics, reoovered, should not have their old
errors oast in their teeth, VII. IL 28.
Hire, the labourer Is worthy of his, III. ii. 4.
History, Quotations from, HI. L 2 ; ii. 1.
Honour, the true, which men should desire, VL
i.17.
Husbandry, importance of; IIL L 8 : VIL i.
22 ; 28 : a ruler should not labour at, with
his own hands, IIL L 4.
Hypocrisy, Shun defended against a charge of,
Imperial or royal government, characteristic of,
I.L7: dignity, attained by true royal govern-
ment, L iL 6 1 IL L 6 ; and by doing what la
good and right, LiL 14 : government, 1
wished to see, and oould have realised, a true,
IL LI? sovereign should arise every 600 years,
IL ii. 18 : sway, not one of the things In which
the superior man delights, VIL L 20.
Impulses must be weighed in the balance of
reason, IV. IL 28.
Inability, defined, I. L 7.
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506
OF SUBJECTS.
[IVDKX I
Iiieuspieious words, what are most truly, IV.
ii. 17.
Influence, of king Win's government, IV. i. 18 :
a man's, depends on hit personal example
and conduct, VJX ii. 9 : Po-t Ac.; proved to
be sages by the permanence of their, VII.
iil*.
Injunctions, fire, in an assembly of the prinoes,
Insinuations of Shun-ytt Kwan, how Menoius
repelled the, VLiL ft.
Inspirati on to good, people should get in them-
selves, VIL i 10.
Instrumentality of others afleete one's way in
life, how far, L ii. 16.
Intereourse with neighbouring kingdoms, I. ii.
ft : of Menoius with the prinoes of his time,
nm.i.
Internal, the foundation of righteousness is, VI.
L 4 ; ft.
it concerning Fo-1 and Hui of Iift-hsia,
Judgments, first not always correct, IV. ii. 3ft :
of eharaeter, how men form wrong, VIL L
fte.
Killing a sovereign, not neoessarily murder, I.
ii ft : men, a prince should not have pleasure
in, L i ft : the character o^ does not depend
on the instrument used, L i 4 : the innocent,
consequences ofj IV. iL 4.
n;t«yi<mi | by whom the torn, may be united,
Lift: king Hoi's competence to obtain the,
I. i 7 : employment of Menoius would be for
the good of the whole, II. ii. 12: the State, and
the Family, dependent on the Head of the
Kingdom, IV. i 6 : the way to set the, IV. i
: VIL ii. 1ft : tranquillity of, dependent on
what, IV. i 11 : a drowning, IV. i 17 : how
Shun got the, V. i. 6 : how Shun would have
regarded giving up the, VIL i ftft.
Kingdoms, intercourse with neighbouring, L ii.
ft : the disposal of, rests with the people, L
ii 10.
Kings, the three, VL ii 7.
Knowledge ought to be pursued, how, IV. ii 8ft.
Labour, propriety of the division of; UL i. 4 :
only that, to be pursued which accomplishes
the object, VH. Lift.
Labourer, the. is worthy of his hire, IIL ii. 4.
Law in himself, a man has but to obey, the, VIL
i.17.
LsarneWs), teachers o f tru th must not lower
their tessons to suit, VIL i. 41 : himself, real
attainment must be made by the, VIL ii 6.
Learning i nwrough t into the mind, the value
of, IV. ii 14 : consist, in seeking the lest
mind, VL i 11 : must not be by halves, VL
LSO.
Leaving Lft and Ch%Oonfucius , sdi«srent,Vir.
1L17.
Lessons, the, of the sage, reach to all c1sssss,VH.
L40.
Lettered olass conducting government propriety
of a, m.i. 4.
life, not nature, VL i ft : there are Urines which
men like more than, VL i 10.
limbs, the principles of the mind compared to
the, II. i. ft.
lingering, Menoius, in Ch% IL ii 13.
Little men, how some are, VL i. 15.
Lords of reason, how some are, VL i. 16.
Looses, how a ruler may take satisfaction for,
Lift.
Loving what is good, importance of; to govern-
ment, VI. ii U.
Man, the nobffity that is of, VL i 1ft: the
honour that is of, VL i 17 : the duty o< as
affected by the decrees of Heaven, VILiJ:
is fitted for, and happy in doing good, VIL
L4: haabs^toobev&eUwinliimanliviI
i 17 : benevolence In relation to, VIL ii 16.
Marriage of Shun justified, IV. i. 3ft : V. L 3.
Masters, be not many, IV. i 2ft.
Mean, doctrine of the, refersed to, IV. iL 7:
Confucius kept the, IV. ii. 10: rang held
fast the, IV. fl. 30.
Means, the end may possibly Justify the, VIL
iftL
Measure, with what* a man metes, it will be
measured to him again, IV. i 4.
Medium, Confucius and Menoius celled to the
pursuit of the right, VIL ii ft7.
Men, importance of a prince gaining the hearts
of;iLiil.
Mental qualities proved by deeds, not bywords,
IV. i lft.
Messenger, Menoius offended because
sent for him by a, IL ii. 3.
Middle Kingdom, the, Li 7: IIL i 4: lift: V.
ift: VLii. 10.
Mind, all men are the same in, VL i 7: in
danger of being injured by po ve rty and s
mean condition, VIL i 37 : the oultivmtise
of the, must not be intermitted, VIL ii 31.
Minister(s), care to be exercised in employing L
ii 7 : the, of Heaven only may smite a nation,
IL ii ft : Menoius condemns the pursuit of
warlike schemes by, IV. i 14 ; the truly grief,
directs his efforts to the sovereign's character,
IV, i 30 2 will serve their sovereign according
ashe treats them, IV. ii ft : the dutieao/ chief,
V. ii 9 : of Mencius's time pandered to their
sovereign's thirst for wealth and p ower, VL
ii 9 : four different classes o£ VIL L 19.
Moral, beauty alone truly excellent, IV. ii 31:
excellence, the superior man oultivatjee, IT.
ti.3ft: influences^ the value of; to a ruler, VII
i. 14.
Mountain, illustration from the trees ofthe Mew,
VL i 8.
Mourning for parent*, I. ii lft: HLL3: V.i
4;ft; ft: VfLi.ftft; 4ft.
Mugwort, illustration taken from, IV. L t.
Murder, what Shun would hav e done if his
father had committed a, VIL L Si.
Murmur, at the hardest ineasures, when the
people will not, VIL i 13.
Music, the love of, I.U.I: the riches* fruit <*
IV. i 37: of Yfi and king Wan, VIL H. 33.
Musio*master, the grand, L ii 4.
Nature, the, of man good, IIL i 1 : VL i 1 ; 3;
ft ; 7 : not to be oonfounded with the phe-
nomena of life, VL i ft : appears as if it wen
not good, how, VI. i ft ; 9 : to love righteous-
ness more than lifo is proper to mans, VL t
10 : how men should esek the lost qualities
of their, VL i 11: relative importance of the
different parts of the, VL i 14 : Heaven »
served by obeying our, VIL i 1 : man's o«u
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INDEX I.]
OF SUBJECTS.
507
the most important thing to him, Jta, VIL L
SI : of man, and the appointment of Heaven,
TO.ii.S4.
Hatiual benevolence and righteousness of man,
only requires development to be more than
sufficient, TO. ii 81.
Neighbouring kingdoms, intercourse with, I.
u. v.
Nobility that is of Heaven and that is of man,
VI. 1 16.
Nourishment, the nature of man seems bad from
not receiving its proper, VI. L 8: of the
different parts of the nature, VX L 14.
Object of Confucius and Mencius, what was the,
VILii. 87.
Obscurity, how whatShun was, discovered itself
in his greatest, VIL i. 16.
Obstinate adherence to a course deemed right,
against, TO. L S6.
Odes, quotations from the, I. L9; 7; a 8; 6:
n.L8;4tIILL8;4;iLl;9tlV. 1;8;4;
7;9: V.L9; 4; tt.7: VLL6; 17: VII.L
8S; iL 19.
Ofiee, Meneros giving up his, II. IL 16; 11; IS;
18; 14: VX U. 6: to be sought, but only by
the proper path, III. ii. 8 : V. i. 8 1 may be
taken on account of poverty, when,
ads of taking and leaving, VL ii. 14.
a.
5:
s, Mencius repelling, IL ii. 11.
Opposition of Mencius to warlike ambition, VL
ii. 8.
Ox, king Hoi's compassion for an, L i. 7.
Parents, burial of, IILL 6 (see Mourning) : the
right manner of serving, IV. i. 19 ; IL 18.
Parks and hunting, the love of, &c^ L ii. S.
Parts of the iiature, relative importance of
different, VL i. 14.
Paesion-nature, Mencius nourished his, IL i. 8.
Pecuniary considerations, Mencius not in-
fluenced by, IL iL 10.
People, rulers must share their pleasures with
the, I. i. S : love of valour may subserve the
good of the, Lit 8: the disposal of kingdoms
rests with the,L ii. 10 : the affect ions of; only
secured by benevolent government, L iL IS :
IV. L 9 : people's happiness disregarded by
the ministers of Mencius*8 time, IV. i. 14 : the
part of the, in making a soverei gn, V . L 5 :
how to promote the virtue of the, VIL L S8 :
the most important element in a nation, VIL
ii. 14.
Personal character, importance ot, IV. i. 5.
Phenomena, importance of carefully studying!
IV. ii. S6.
Pictures of Po-1 and Hui of Liu-haiA, IL L 9.
Pleasure, rulers must share with the people, I.
LS;iLl; 4.
Position, how one's material, affects his air,VII.
L86.
Poverty, when office may be taken on account of,
Y^iL 5 : importanc e of not allowing the mind
to be injured by, VIL L S7 : equanimity of
Shun in, VIL iL 6.
Praise and blame not always according to desert,
IV. L SI.
Precious things, three, of a prince, VII. iL 28.
Precipitate adv ances will be followed by speedy
retreats, VIL L 44.
Prediction of Pan-eh'ang Kwo's death by Men-
due, VIL ii. 80.
Prepares himself for the duties to which he
aspires, how a scholar, VIL L 88.
Pr es ent s, Mencius defends accepting, from op-
pressors of the people, V. iL 4: of a prince to
a scholar, how to be made and accepted, V.
iL 6 : how Mencius acknowledged, VL iL 6.
Presumptuous idea of Po (Pal) Kwsi, that he
could regulate the waters better than Yu did,
VLii.lL
Prince, a, should employ ministers, how, I. iL
7 : should depend on himself not on other
powers, L iL 18 : threatened by neighbours
should act, how, Lii. 14: two co u rs es open to.
when pursued by his enemies, L IL 16 : should
get the hearts of men, IL iL 1 : slighting Men-
cius, ILiLS: the, who sets about practising
benevolent government has none to fear, ILL
U. 6 : benevolence the only security of a, IV.
L 7: a vicious, the agent of his own ruin, IV.
L 8: importance of rectifying a, IV. i. SO:
presents of a, to a scholar, how to be made
and accep te d, V. iL 6: three precious things
of a, TO. iL 88.
Princes, the only topics of Mencius with, L L
1 : a chieftain of the, not a sovereign of the
kingdom, ILL 8: the, of Menrfus's time failed
in true royal government, IL L 6 : Mencius
declining or seospting gifts ot IL iL 6: HI
iL 4 : Meneius's reserve wish the, of his time,
III. ii. 1: Mencius defends himself for not
going to see the, m. ii. 7*. why a scholar
should decline going to see, when called by
them, V. iL 7 : danger of counselling, from the
4: influence of a chief
from that of a true
ground of profit, Vt.iL 4: influence of a chief
among the, different foe
sovereign, VII. i. 18: of
censures the, VII. i. 46 : how Mencius main-
h e, di fferent from that of a true
, VH. i. 18: of his time, Menoius
tained his own dignity with the, VIL iL 84.
Principles, one must live or die with his, Ac-
TO.L48.
Profit, secondary to benevolence and righteous-
ness, L L 1 : VI. iL 4.
Progress of degeneracy in successive ages, VI.
iL 7.
Prompt action, necessity o^ at the right time,
IV. a 4.
Propriety, belongs naturally to man, IL L 6 :
parents should be served, Jfo, according to,
ILL i. 2: help to the world should begiven
according to, IV. L 17: the richest fruit of,
IV. i. 87 : the great man makes no mistakes
in, IV. iL 6 : the superior man p r es erve s, IV.
iL 88 : importance of observing the rules of,
VLiLl.
Prosperity of a country, on what dependent, L
Pupil of the eye, the index of the heart, IV. i.15.
Parity, pretended, of Ch'an Chungs Iu. iL 10.
Record, quotation from a, in. iL 8.
Remote, against aiming at what is. VIL iL 88.
Repelling ofllciousness. Mencius. IL iL IL
Reproof; the benefit at, IV. L 88: Meneius's, of
Yo-chlng, IV. L 84 ; 85 : of Kong-sun Ch'an,
TO.L89.
Reputation, the value o£ to a ruler, VIL L 14.
Reserve, Mencius defends his, with the princes
of his time, IIL iL 1.
Respected, that a scholar be, is essential to his
engaging in a prince's service, VIL L 87.
Riches, not to be elated by, a proof of superiority,
VIL L 11.
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508
OF SUBJECTS.
[iffDEX L
Righteousness belongs naturally to man, II. i.
J: VL i t: the straight path, IV. i 10:
fraternal obedienoe the richest fruit of. IV. i.
27 : the great man make* no mistakes in, IV.
it 6: internal, not external, VLi4; 6: to be
loTed more than life, VI. i. 10.
Bine grain, illustration from, VI. i. 19.
Bitual Usages, quotation from the, III. ii. 1.
Royal government, the great principles of, I. i.
8 ; 4 : will assuredly raise to the supreme
dignity, L ii 6 : various points of; neglected
in Meneius's time, II. i 6.
Buin, a vicious prince the agent of his own, IV.
i8.
Balers, should share their pleasures with the
people L i.8: should follow the advice of the
wise, L ii. 9 : should sympathise with the
people in their joys and sorrows, L ii 4:
should not labour at husbandry with their
own hands, HI. i 4 : should study the example
and principles of the ancient kings, IV. i. 1 ;
8: importance of benevolence to, IV. i. 8 :
ruler's example, influence o£ IV. ii 5 : will
not be murmured at when their aim is evi-
dently the people's good, VII. L 18: the value
of reputation and moral influences to, VH.
i. 14.
Boles, the necessity of governing according to,
IV. i 1 ; 8.
Sacrifice, allusions to, IH.i 8 5 ii 8 ; 5: IV. ii.
86; 88: VLii6: VIL U. 14.
8age, Menoius not a, H. i 2 : only with a, does
the body act aooording to its design, VIL i.
88 : the lessons of the, reach to all classes,
VH.i40.
Sages, when they arise, will agree with Men*
cius.IU.ii 9: the human relations perfectly
exhibited by, IV. i 8 : the agreement of, not
affected by place or time, IV. ii. 1 : are dis-
tinguished from other men, how, IV. ii 1 ;
19 j 80 ; 81 ; 28: just like other men, IV. ii.
82 : VL i 7: Confucius superior to all other,
V. ii 1 : the great doctrines of the, to be
advanced to, by successive steps, VH. i 84 :
Po-1, &&, proved to be. by the permanence
oftheir influence, VH. ii 16: definition of a,
VTLii26: the perfect virtue of the highest,
VH. ii 88.
Satisfied, how an adviser of the princes may be
always perfectly, VH. i 9.
Scholars), the, ought to be remunerated, IH.
ii 4 : may accept presents from a prince, on
what principles, V. ii 6 : should decline going
to sec the princes when called by them, why,
V. ii 7 : forming friendships, rules for. V. n.
8 : ancient, maintai ned the dignity of their
character, 6ta* how, VH. i 8 : prepare s him *
self for the duties to which he aspires, VH. i
88: must be res p e ct ed to order to his e n g a g in g
in the service of a prince, VH. i 87.
Self, the charge of, greatest, IV. i 19.
Self-cultivation, men's disregard of, VL i 18.
Self-examination recommended, IV, i. 4; the
superior man practises, IV. ii 28*
Self-restraint necessary to a ruler, L ii 4.
Selling himself; Pai-lt Hal vindicated from the
charge of; V. i 9.
Senses, all men have the same, VL i 7 : some
are slaves of the, VL i 16.
Settling the kingdom, L i 6.
Shame, the value of the feeling of, VIL i 8; 7.
Sheep-dates, Tssng-tsse could not eat, VH. ii »
Shifts, Mencinsput to, H. ii 2.
Shu-ching, quotations from the, I.i2; iL 8; 11:
ILi4:HLil;ii559:rV.i8:V. ii:
VI. ii 6: with what reservation Meneins real
the, VIL ii 8.
Sickness, Menoius p retends, IL ii 2.
Sincerity, the great work of men should he to
strive after perfect, IV. i 12.
Slaves of sense, how some are, VL i 15.
Sorrow of Shun on acoountof his parents' attens-
tion from him, V. i 1.
Sovereign* killing a, not necessarily murder, L
ii8: of the kingdom, who is a, EL i 8: inv
portanes of having virtuous men about a* HL
ii 6 : sovereign's example, influence of, IV.
ii. 6: influence of a true, VIL i 18: a, the
least important element of a nation, VH. ii
14.
Sovereigns, will be served by their sninisien
aooording as they treat them, IV. ii 8: the
ministers of Monetae* b time pandered to their,
VLii9.
Spirit-man, who is a, VH. ii. 26.
Spirits, tutelary, the importance of, to a nation,
VH. ii 14.
'Spring and Autumn,' the, referred to, TJLii9:
IV.ii21: VH.tt.2.
State, three things Important in the ad ministry
tionofa,VILiil8.
States, intercourse of neighbouring, X. ii 8 ; rhe
and fall of, dependant on benevolence, IV. L
8 : subjection of; to one another, determined
differently at different times, IV. i 7.
Straits, why Confucius was reduced to, VH.
iil8.
Subjection of one State to another, how deter-
mined, at different times, IV. i 7.
Successive steps, the doctrines of the cagoo to be
advanced to, by, VH. i. 24.
Superior man, the, keeps away from hie cook-
room, I. i 7: helps men to practise virtue, IL
i 8: will not fellow nairow-mtodedneea, A&,
ILi. 9: will not take a bribe, ILiLS: win
not be niggardly in burving his parents, IL
ii 7 : of ancient and of modern times con-
trasted, H. ii 9 : does not murmur agata*
Heaven, cVe^ H. ii 18 : makes difllcultyabocJ
taking ofnoe, why, HL ii 8: the spirit
nourished by, may be known, how, UX fi.
7 : dose not himself teach his son, why, IV.
i 18: wishes to get hold of what he learns,
ea to himself, IV. ii 14 ; 16 : is ashamed of
a reputation beyond his merits, IV. IL 18
cultivates moral excellence, eW, IV. ii. 88
may be deceived, in what respects, V. i 9
all do not understand the conduct of, VL ii
8: serves his prince, how, VL. ii. 8: taking
and leaving office, grounds of, VL ii 14 : has
thi^thiiis»tovrtdchhaoUlights,VrLii»:
finds his true enjoyment in his own nature,
VH. i 21: superior man's sarvicen to a
country, without his being in ofnoe, entitle
him to support, VH. i 82: is kind to crea-
tures, faring to men, and affectionate to h»
relatives, VII. i 46: speaks of his nature, sad
of the will of Heaven, how, VH. VL 24 : the
words and the principles of; VH. iL 88.
. Superiority, not to be elated by riches, a proof
of,VH. ilL
Sympathy ofa ruler with the people in their jej
and sorrows, L ii 4.
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INDIX I.]
OF SUBJECTS.
609
Talents, and virtue, how to know men oft L ii
7: a ruler should be gaided by men oft I. ii 9:
datiee owing by men oft to those who here
not, IV. ii. 7.
Taxation, III. i 8 ; ii. 8: VL ii 10.
Teacher, a, in a higher plaoe than a minister,
IV. ii 81: of truth, must not lower his lessons
to rait learners, VII. i. 41.
Teaching^ refusing to teach, may also be a way
of, VL ii. 16.
Territory, emoluments regulated according to
the extent oft in a State, V. ii. 3.
Thought, how many act without, TIL i 6.
Three, things universally acknowledged to be
honourable, II. ii. 3: king., the, VL ii. 7 :
thin gs in which the superior man delights,
YIL i 30: things important in the adminis-
tration of a State, YII. ii 13 : precious things
of a prince, YIL ii 38.
Throne, the, descended to Yu's son, and not to
his minister, why, Y. i 6.
Thumb amongst the lingers, Gh'an Chung com-
pared to the, m. ii 10.
Topics of Mencius, with princes, L i 1 ; 7 : IL
Touch, males and females must not allow their
hands to, IV. i 17.
Tours of inspection of the ancient kings, L ii
4:VLii7.
Tranquillity of the kingdom dependent on the
dfceharge of the common duties of life, IV.
i. Ii
Transmission of doctrine from Yao to Mencius,
VIL it 8*.
Trials and hardahips, how Heaven prepares
menby,VLiil*T
Trifles, Mencius censures the princes of his time
for occ up y in g themsshres with, YIL i 48.
Trouble and aitietfton, the benefite oft YIL i
18.
Truth, how Mencius r e quir ed the simple pursuit
oft in hie pupils, YIL i 48.
Tymm\ what wfll be the fete of a, IV.il.
Ulcer-doctor. Confucius charged with lodging
with an, V. i 8.
Unillial, five thJnns which are, IV. ii 80.
Unperturbed mind, Mencius had attained to an,
Unsalaried, Men ci n s free to speak his opinion,
fte^ because, IL ii 8 j 14.
Unworthy associate, Mencius** behaviour with
em,ILii6.
Valour, the love oft L ii. 8 : how nourished, IT.
i3.
Villages, thegoodearefulpeopleof the, described,
Vindication of t Yin, V. i 7 : of Confucius from
the charge of lodging with unworthy charac-
ters, V.i.8: of Fmi-ltndLV.i 8: of Mencius
from thechargeof eating the bread of idleness,
VILi. 83.
Virtue, real, submission secured only by, IL i
8 : friendship must have reference to the, of
the friend, V. ii. 8: is sure to be gained by
inuring it, but external things not, YIL i 8 :
man may attain to perfect, YIL i 4 : of the
people, how to prosaote, YIL i 38* corrupt
tjmesaro provided against by established, YIL
ii 10: of the highest sages, VILii 88.
Virtuous men, importance of having, about a
sovereign's person, m. ii 8.
Fes sojPNff ess M, V. i &
Warlike and other schemes of the ministers of
his time condemned by Mencins, IV. ii 14:
VLtt.8.
Warning to the violently evil and the weakly
evil, IV. i 10: to Sung Gh'an* VL ii. 4: to
the contending States of Menefaafa time, YIL
ii3.
Wars, all the, in the Ch'un-eh'iu were un-
righteous, VIL ii 3: counsels against, YIL
n . ••
Way, a many in life, ordered by Heaven, L ii
16: of truth like a great road, VL a 3.
Wealth, the love oft eempatihle with royal
government, Lii 6: disgraceful means which
men take to seek, IV. ii 88: and power,
the minister! of Mencimfa time pandered to
their sovereigns' thirst for, VL ii 8.
Well-being of the people, the first care of a
gorernment, in order to their virtue, YIL
Well, digging a, VIL i 39.
Will, the, is the leader of the psssion-nature,
ILLS.
Willow, man'a nature oompared to the «M, VL
U
Wisdom, the richest fruH oft IV. i 37.
Words, Mencins understood, IL i 3 : what are
most truly inauspicious. IV. ii 17.
World, one cannot avoid all connexion with
these whom he disapproves, in the, IIL
iilO.
Wrongs should be outright at once, HL ii 8.
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INDEX H.
OF PBOPEB NAMES.
Kama in Ikmt$ win U found in tsefr tnm plmem in tkU imfex, with ad di tiona l nft iew css. .
Chang t, a celebrated scholar of Wei, m. it 1
Chang rwcrng Chang, a minister of Ch% IV. a 80.
Chiang HsL a disciple of Kung-ming Kao, V.
1. 1 ; if. a.
Chang, the State of, IV. it 2; 34: V.L2-..VIL
a 87.
Chang, a minister of the State of Chin, T. i. 8.
Ching Chfcn, a person whoso words are
quoted, IEL i. 1.
Chin, the State of; V.L 8: VILii. 18; 87.
Ch'inOhai^adiscaploof Hencius, IL a 8 ; 10:
▼Lit 14: VILU.88.
Chin Chia, an officer of Oh% IL a 9.
Gh*ia Chung, an asostlc of Chi, III. ii 10:
YILi.iL
Ch'an Hsiang, a disciple of Ch'an Liang, IIL
L4.
Chin Liang, a philosopher, IIL L 4.
Chin Tul, a disciple of Henciue, ELI. iL L
Chao Ghien, a noble of lain, nt ii. 1.
Chao the Great, a title borne by different
ministers of Tin, VL i 17.
Chao-wu, a hill in the north of Ohl, L iL 4.
Chao, a city on the northern border of Oh%
n. a ii j is.
Chan* the prince of Ch'an in the time of Con-
mains, V. i. 8.
Chan, tho State mnd dynasty. L iL 8 : U.L1;
a 18: HLL8; ii.8: IV.L7; itl: V. L
4;8;iL8;4;7.
Chin, the tyrant, the last sovereign of the
Yin dynasty, La 8: IL LI: UL iL 9: IV.
LI; 9; 18: V. i. 8; iLl: VL L 8: VH.
L22.
Chan Hsiao, a scholar of WeL UL H. 8.
Chau-kung, or the duke of Chan. IL L 1 ; IL
9: nLLl;4; 1L9; IV.iLSO: T.i.8: VI.
iL8.
Ch'an, name of the disciple of Msnoius, Kung*
sun Chin, ILL 1; iL 2 ; 85 14 ; ltd.
Chiang, the lady of; L iL 5.
Chiang, the Yang-teas riTer, ILL L 4 ; iL 9.
Chieh,the tyrant, LLS; iL 8: IV. L9: V. L
8; 7: VLiLS; 8; 9: 10.
Chin, a famous robber of the time of Confucius,
ra.iL 10: VILLUS.
Ch'ih Wa, chief criminal judge of Chi, II. ii. 6.
Chi family, the family of Chi K'ang of Lu, IV.
L14.
Chi (Tel), name of a stream, IIL L 4. 7.
Chi, Hau-ohl, Minister of Agriculture to Yao*
and Shun, IV. iL 29.
Chi Hwan, a fsrourite of the king of Chi, V.
L8.
Chi Hwan, the Head of the Chi family in the
latter days of Confucius, V. L 4.
Chl-ehao, name of a pieos of music, L U. 4. to,
Ch% a mountain in Ho-nan, V. L 8.
Ch% a small State in Shan-hst, n. L 1.
Chi, name of a mountain, and also of the old
State of Chan, L a ; 14 ; 15 : IV. iL L
Ch% the name of a stream, VL iL 8. 5.
COil, the son of the Great Yu, V. L 8.
ChT theStateof, LLC; 7; iL 1; 11; 18; 14:
ILL 1;2; a 2-14: rfl.Llj iLl; 5;8;10:
IV. L 7; 24; a8; 21;81;88: V.L 4; 8; a
1; 7; 8: VL iL 8; 8; 8:VILL84; 88; 88;
ii.17; 28; 29.
Chi Liang, an officer of Chi, slain in battle,
VLiET
Chin, the State of; I.L 5; 7: ILiLS: V.i.9:
VLL4; 12; 114; 8.
Ch'in C hang, named L80, a disciple of Con-
fucius; Vol il. 87.
Ching* a place or people, punished by the dnks
HstofLO, HLL4; U. 9.
Ching, the duke or ruler of Ch% L iL 4 : IIL
LI; ILl: IV. L 7: V. a 7.
Ching Chin, an officer of Chi, II. a 2.
Ching Ch*un, a man who plumed himself oa
his versatility, in. a 2.
Ghio-ohao, name of a piece of music. LiL4.n
Chin, the name of 2an Chin, a disciple of Con-
fucius, IV. L 14.
Ch'iu, in the name of Conrueius's Work, the
Ch'un-ehlu.
Chin, Chess Chin, a famous chess player, VL
Ch*u, a minister of Ch% IV. a 82 : VL a 8.
Ch'itheSteteof, LL6;7; a*; 18: ILIL2:
m. LI; 4; aft; 8; IV. a 21: VLL4;12;
a 4.
Gnu, name of a State. L a 8.
Ghu-nsin, name of the governor of P1n*4A,
Oh*u, name of a place in Tain, famous for isi
breed of horses, V. L 9.
ChUi-ehl, a plaos in Tun famous for gems, V.
L9. a.
Chung-nl, s name of Co nf uci u s, denoting ma
nlaoe in the family, L L 4 ; 7: IILL4: IV.
Chung*an, a son of Tang, the fbuudsr of the
Shang dynasty, V. L 8.
Cheung, a plaos in Chi, EL a 14.
Cheung, the mountain, V. L 8.
ChSuigY^adUsotoleofMencius, ILiLT.
Chwang, a street In the capital of CM. UL
a 8.
Chwang Pto, a minister at the court of Ck% L
ai.
Confucius, EL L 1-4 : IILL 4 ; a 1; 8: f; 9:
IV.L2;7;14; iL18;21;22; S9:V.L4;8;
8; ai;4; 7: VLL8; 8; a 8; 6: VILL
24; a 17; 19; 87; 88.
Fan, a city of Chi, VU. L 88.
Fang Fik, an officer of Tsin, VtL a St.
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INDEX II.]
OF PROPER NAMES.
511
Fei-lien, a favourite minister of the tyrant
Oban, m. iL 8.
PMisii, a plaoe where Shun dwelt) IV. ii. 1.
Fo Yuen, the minister of the sovereign Kio-
tsung, of the Shang dynasty, VL ii 15.
Hal Tang, a famous worthy of TUn, V. a 8.
Han, one of the three great families or elans
of Tsin, which afterwards dhrided the State,
and Anally claimed to be independent king-
doms, VIL L 11.
Han, the name of a river, still so called, IILi.4.
Hao-shing Pu-hii, a man of Ch% VIL a 25.
Ho, name of northern streams, the Yellow
Brter, IIL IL 0.
Hst, a favourite of Cfoio Chien, a noble of Tain,
ULILL
Hst, the lady, a celebrated beauty of the time
ofOonfndhMbIY.il. 25.
HsU, the dynasty, La 4: ILL1: 1ILL8:
IV.Li«V.L8; 7;a4.
Haiang, honorary epithet of Ho, king of Liangs
Hsteag/the half-brother of Shun, V. i. 2; 8:
VI. I 5.
Hsiao, a duke of Wei, Y. a 4.
Hsieh, Shun's Minister of Instruction, m. L 4.
Hsieh, the name of an aneient prineipallty
adjoining Tang, I. a 14: IL a 4.
Hsieh Chd-cbiu, a minister of Sung, HL a 5.
Hsieh Lin, Ttm-U^ a diseiple of the Oonfacian
•ohooi, ixaii: in. a 8,
Hsten-ehlft Ming, a diseiple of Meneius, V.L 4.
Hsin, the native place of I Yin, in Ho-nan, Y.
i.7.
Hsin, the younger brother of Ch'an Hsiang.
nii.4.
Hsin, a plaoe in the district of Tang, in present
department of Yen-chin, IL ii. 14.
Hsu Hsingj a heresiareh, IH. i. 4.
Hsu Pi, a diseiple of Meneius, HL i. 5 : IV.
a 18.
Hsoan,kingofOh t l,LL7; a 1-11: IV.a*:
V.a»: VIL L 88.
Hsftn-yu, a tribe of barbarians, L ii. 8.
Hi Ho, name of a man of Out, L L 7.
Hui,adukeofPl,V.ai.
HOJ, poe&umous epithet of Yung, king of
Liana, LL 1-5: YDLai.
Hni oTliu-hsia, posthumous title of Chan
Hwa, an officer of La, IL L 9: V. a 1 : VI.
a«: VILiM; ii.15.
Hwa Chan, an officer of Ghl, slain in battle,
VLae.5.
HwiL the name of a river, ILL 1 4 ; a 8 .
Hwan, the duke of Ohl, L L 7; a 2: IY. tt.
21:VLa7.
Hwan-Uo. Yin's Minister of Instruction, V. L 8.
Hwan Tui, a Great Officer of Sung, V. i. 8.
1, a famous archer, about a, a ai<o, IV. a 24 :
VLL20: VILL4L
I Chih, a follower of Mo, IIL i. 5.
1 Yin, the minister of Tang the Snooes sfu L IL
i.S;liJ:V.L6;7;ill: VLaO: VELi.
81; a 88.
KiorKo,aeityinCh% II. ii<5: IIL a 10.
King, younger brother of the prince of Ting,
Vfl. L48.
K'ang, honorary epithet of Fang, a younger
brother of king Wu, V. a 4.
Kio, Meneius's opponent on the nature of
man, named Pi-hai, IL L 8 : VI. L 1-4 ; 8.
Kio, a diseiple of Meneius, II. a 12: VIL a
21; 22.
Kio, a disciple of Tsse-hsia, VL a 8.
Kao-ko, an able minister of the tyrant Chin,
IL i. 1 : VL a 15.
Kin-fan* a place in {he west of Ch% VL
Kio Yio, Shun's Minister of Justice, IIL L 4:
VIL L 85 ; a 88.
Kiuielrten. a. prince of Yuen, neighbour and
opponent of the king of Wu, in the time of
the Hah Kwo, I. ii. 8.
Ko, the name of a State in the present Ho-
nan,La8: 11: ILL a 5.
Ko-oiu, Shun's lather, IY.L28: V.iJj 4:
VL L 8 : VIL i. 85.
Kung Chlh-ehl, an officer of the State of Yd,
V. L 9.
Kung-t, chief minister of Li, VL a 8.
King-Hang an officer of ChT, IV. a 27.
Kung-liu, duke Lm, an a nces t o r of the House
of Chin, La 5.
Knng-ming t, a disciple first of Tase-ehangt
and thenofTeangSnin,IILL 1; a 8: 4:
IV. a 24.
Kung-ming Kio, a diseiple of Tseng Shan, V*
Kung-shn, a celebrated mechanist of La, named
Pan, now the tutelary spirit of carpenters,
IV. LI.
Kong-sun Ch'iu, a diseiple of Meneius, II.
i.l; 2; tt.1; 8; 14: IILa7: IV.L18:
VLa8; 18: VILL81; 82; 88; 41; a
1; 88.
Kong-sun Yen, a celebrated scholar of Wei,
Kung-tu, a diseiple of Meneius, II. ii. 5 : IIL
a 8: IV. a 80: VI. L 5; 5; 15: VIL i.
48.
K'ang, the surname of Confucius. See Con-
fucius.
K*ung Ohu-hain, II. a 4.
Kwan, the, barbarians. I. ii. 8.
Kwan Chung, named I- wu, minister of Hwan*
duke of CM, II. LI; U.2: VLaift.
Kwan-ahu, an elder brother of the duke of
Chan, H. a 9.
K* win, the father of the great Yu, V, L 8.
KVang, music-master and wise counsellor of
Un,IV. LI: VL L 7.
K*wang Chang, a minister of Ch% IIL a 10 :
IV. a 80.
KVei-ohlu, a place where duke Hwan of Ohl
assembled the princes, VL a 7.
Lai Chi, a minister of Tang, VIL a 88.
Lang-yt, a mountain and city in Ch% Liii
Ii, a cruel sovereign of the Chan dynasty, VL
Ii Liu, called also U Chi, a man of the time
of Hwang II, of very acute vision, IV. i. 1.
Liang, the State of Wei in Iain, so called from
its capital, L L 1-8 : VIL ii. L
ling, a duke of Wei, V. a 4.
Iing-ch*i&, a city on the border of Ohl, IL
as.
I^theiurtrve8tateofCkmfuetus,Lai2; 18t
ILa7: IILL2:IV.a21: V.L8; a8;
8; 18: VIL L 24; 88; a 17; 87.
Lung, an aneient worthy, III. L 8 : VI. i. 7.
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512
OF PROPER NAMES.
[INDEX JL
Ming Chi, probably a younger brother of Ming
Chung, VL i. 6.
Ming Chung, a nephew, or perhaps a eon, of
Monetae, U. ii. 2.
Ming Helen, a worthy minister of LA, V. ii. 8.
Ming Pin, abraroof Ch% IL i. 2.
Ming Shih-ehe, a man of relour, II. i. 2.
Ming-tcse, Monetae, aoo j rf m. Hie name was
&?o, I. ii. 16.
Ml, an unworthy favourite of duke ling of
Wei, V. i. 8.
Mien Oh*u, a man of Oh\ who taught a slow
style of alngingj VI. iL 8.
Min Tsse-ehW a dieciple of Confucius, IL
L2.
Ming-tlao, the plaee where Shun died, IV.iL 1.
Mo, barbarous tribes of the Worth, VI. ii. 10.
Mo Chi, a person whose words are quoted,
TO. ii. 19.
Mo Ti, the heresiareh, IU. i. 5 ; ii. 9 : YIL L
26.
MfL the posthumous epithet of a duke of La,
L iL 12 : IL iL 11 : V. ii. 6 ; 7: VI. iL 6.
Mu, thA residenee of the tyrant Chieh, V. L 7.
Mu Chung, a friend of Ming Helen, V. ii. 3.
Mu Fei, a disciple of Confucius, described as
ambitious, VII. iL 87.
Han-ysng, the name of a plaee, VL ii. 8.
Hiu mountain, the, VL L 8.
North 8ea, -the, V. ii. L
PTln Ch'ing-kwo, an omeer ot Oh% VU. iL 29.
King King, a disciple of Meneius, UI. ii. 4.
Fang Ming, the pupil and murderer of the
archer i IV. ii. 24.
Pei-kung 1 an omeer of Wei, V. ii. 2.
Pei-kung Tu, a dtsto of Wei, II. L 2*
PI, a eity in Lu, V. ii. 8.
PI Ohan, a minister of the State of Ting, III
L8.
Pl-kang, an uncle of the tyrant Ohio, E£. L 1 :
VLL8.
Pt-ying, the plaee where king Win died, IV;
Pin, a settlement founded by Kung Liu, L iL
14.
Fins; a duke of Lu, L iL 16.
Fing, a duke of Wn, V. ii. 8.
Fing-lu, a eity on the eouthern border of Ch%
U. U.4: Vtii. 5.
Po, a eity in the present Ho-nan, the oapital
o/Ting, UI.ii.fi: V.L6;7.
a famous worthy of the Shang dynasty, IL
2; 9: UL iL 10: IV. i. 18 : V. iL 1: VL
ii. 6 : VIL L 22: iL 18.
Po Kwci, styled Tan, an aseetie of Chin, VI.
a 10; llf
Po (or Pii>U Hsl, ehief minister of duke Mu
ofCh«in,V. L9: VI.1L6; 18.
San t-ehing, an able minister of king Win,
San-miao, the Stats of; V. L 8.
San-wci, a region in the West, V.Li.
Shin HsUng, a son of Tarn shang, one of Con*
fuetas's disciples. IL iL IL
Shin Kft-U, a minister of LA, VL iL 8.
Shin-nan* the seoond of the fire early TL
IIL XT
Shin Tung, a minister of Ch% IL it 8.
Shin yu Hsinfc a diseiple and friend of Tsing*
H
tcse, and a member of the Shan-yu elan, IV.
ii. 31.
Shan* the dynasty, III. ii. 5 : IV. i. 7.
Shin, an officer of Gh\n. ii. 10.
8hih-eh*ra, a plaee in Sung, VL ii. 4.
Shun, the ancient eovereign, etyled It, IL L 2 ;
8; iL2: IIL i. l;4;iL4j 9: IV. LI; 2; 26;
28; ii. I; 19; 28; 82x V.i.1-7; iLl;8;6:
VI. L 6; a 2; 8; 8; 10; 18: VIL L 16; 21;
80; 88; 46;ii.6;*88; 87; 88.
Shun-yfl KVin, a famous sophist of Ch% IV.
i. 17: VLiL6.
South iirer, the, V. L 5.
Sun-ehu JLo, chief minister of king Chwang
ofOh*u,VLii.l6.
Sun&theStateof;n.L2;U.4: EEL LI; 4;
ii. 8 : V. i. 8 : VU. i. 86.
Sung King, a travelling scholar, VL iL 4.
Sung Kiu-ehien, a traTeUingseholac, VIL L 9.
Sse, the name of a stream, HL L 4.
Tai, elder brother of Ch'in Chun* m. IL 10.
Tai Pu-shing, a minister of Sunt UL IL 6.
TalYlng-chih, a Great Offiosrof Sung, m.iL8.
Ti, the name of a stream, m. L 4.
Tai, an ancestor of the House of Chin, the
duke rW/ft, who reeeiTed from king Wfe
the title of king, LU. 6;. 14; 16.
Tai, the mountain on the border between Li
and Qh\ I. L 7: IL L 2 : VIL L 24.
Tai-ohia, eon and snoeessor of Tang, IL L 4 :
IV. i. 8 : V. L 6 : VIL L 81.
Tai-kung, the great counsellor of kinan
and Wu, IV. IT 18: VIL L M ; iL 88.
Tai-ting, the eldest eon of Tang, V. L 6.
Tan-chu, the con of Yao, V. L 6.
Tan-fa, Til, an ancestor of the House of <
I. ii. 5.
Tang, the founder of the Shang dynasty, L L
2;ii.8;8;ll: ILi.l;8:iL2; 12: IELiL
6x IV.L9; 1L20: V. L 6; 7: VI. iL 2 ; 6:
VILL80;a4; 88; 88.
Tan g, a place where grain was stored in Ck%
Ting, the small State o£ L ii 16 g 14; 16: IL
ii.6: m.LMjmia; ii. 80,
Tao Yin* a disciple of Monetae, VH. L 86.
Tien, a son of a king of Ch% VIL L 88.
Ting, a duke of Ting, m. L 2.
TsM Wo, a diseiple of Ooniueins, IL L 2.
Wii, the State << VIL iL IS.
Tseng Ts'ang, a favourite of duks Ping of La,
!Vana>liana> a stream in Shan-tung, IV. L &
Tseng Shin* the dieeiple of Confucius and
philosopher, LiL 12: U. L 2 ; it 2 : III.L
9 ; 4 ; flT 7 : IV. L 19 ; 81 : VIL & St.
Tsing Hsi, Tsing Shin's father, IV. L 19 : TIL
tt/86; 87.
Tseng Hat, the grandson of Tseng Shin. IL L L
Using Yuan, son of Ising Shin, IV. L 19.
Ttfuo, the principality of; VL iL 2.
Tneu, the nathre State of Monetae, L L 7; H.
12: n.iL12: IILL2: VLii.l;2;6.
Tsin, a river in the Stats of Ohing, IV. iL 2.
Tain, the State of, L i. 1, wen; oTZ: UL iL 2:
IV. ii. 21 : V. i. 9 ; iL 8 : VIL iL 28.
Ttse-ao, Wang Ossn, the governor of Ki in
CuVL IV. i. 24 ; 26 ; iL 27.
Tam-eh'an, named Knng-eun Chiao, the chief
minister of Ohing, 1^ iL 2 : V. L 2.
Tsse-ehanfc a diseiple of Oonfuutus, IL i. 2 ; 4.
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Ut&BX U.]
OF PBOPSB NAMES.
513
Itoe-ehih, the minister of Tem-kNrai of Ten.
ILit8.
Tfese-eho 2a, an archer of^ IV. it 84.
Tsse-hsiA, a disciple of Confuoiue, EL i 2 : IIL
Tese-heiang, a disdpl* of Taanff4tse, II. i 2.
Tese-knng, a disciple of Ctonrueiue, HIS:
WLL4.
Ttse-kwsi, a king of Yen, H, ii 8.
Tese-lia, HikhJM, VI. a 6.
Taze-lo, the designation of Chung Yo, adimiple
ofConfodai.il. LI; 8 : IIL ii. 7: Y. i. 8.
Taw-mo, a philosopher of La, YIL i. 20.
Isse-eho L a man who pushed himself into
the ferrioe of government, IX ii. 10.
Tete-ese, the grandson of Confucius, IL ii. 11 1
IV. u\ 81 : V. tt. 8 : 6 ; 7: VI. U. 8.
Tsse-to, an offloer of Chang, remarkable for
his beauty, VI. i 7.
Tsae-yO, a disciple of Confucius, IL L 2 ; 4.
Tong-kwo family, the, a branch of the family
of dnke Hwan of Ch% IL ii. 2.
Twan Kan-mo, a scholar of Wei, m. iL 7.
Wei-ping, a son of the sovereign rang, V. i 0.
Win, the king, Li. 2; 7; ii.2; 8; 5; 10: IL
LI; 8: ml LI; 8; ii 5 ;9 : IV. i. 7; 18;
ii. 1; 20: VI.L0; iL2: YH.i.10; 22; iL
19; 22; 88.
Win, the dnke of Ting, L iL 18 ; 14 : m.i.
i; •; *•
W*n, the dnke of TWn, I. L 7: IV. ii. 21.
Wan Chang, a disciple of Meneiue, HI. ii. 5 :
V. i 1; 2; 8; tf-9 ; il. 8; 4; 6; 8 : VH. ii. 87.
Wang Hwan, Tsse-to, the gorernor of Ka in
Ch% H. iL 6.
Wang Liang, charioteer to Ohio Chien, III.
Wang Fao, a man of Wei, teacher of an abrupt
style of tinging, VI. ii. 8.
Wang Shun, an officer of the dnke of PL V. ii. 8.
Wei, the State ol IV. iL 24 : V. L 8 ; tL 4.
Wei, one of the three families which ruled the
Stats oflsin, VH. i. 11.
Wei, a small State in what is now Shan-hat,
DLL1: VLL0.
Wei, a river in Chang, IV. ii. 2.
Wt, the State 04 L H. 8: IV. i. 7; 81.
Wo, son of king Wan, and joint founder of
the Chin dynasty^Lii. 8; 8; 10: II. il;
iL 7: m.ii.9: IV. L 9; ii. 20: VL L 6 :
YIL L 80 ; ii 4 ; 88.
Wa-ch'an* a dty in Lo, IV. ii 8L
Wn Hwq, a man noted for his strength, VL
tt.2.
Wo-ling, a wild place in what is now the
department of Tel-nan, m. iL 10.
WO-ro, a disciple of Monetae, VL ii 1 ; 6.
Wo-ting, a sovereign of the Shang dynasty, II.
A. 1.
Yang Ch'ang, a city in what is now Ho-nan,
Y. L 8.
Yang Oho, a herceiareh, probably between the
times of Confucius and Monetae, UX iL 9 :
VH. L 28 ; ii. 26.
Yang Ho, the chief minister of the Chi family
inLu,HLL8;ii7
Yao, the Tt sovereign, IL i 2 ; il 2 : IIL i. 1;
4;ii. 4; 9: IV.il; 2; ii 82 : V. 1. 8-7 ; ii
1; 8: VLi6; ii6; 8; 10: VILL 80; 46:
ii6;82; 87; 88.
Yellow Biver, the, VL a 6.
Yen, the kingdom of, UX ii 9.
Yen, the State of, L it 10 ; 11 : IL ii. 8 : 9.
Yen, chief minister of 0h% L ii 4 : it L 1.
(Written also Ngm and Gen.)
Yen Ch'iu-yu, a worthy officer of Wei, V. i 8.
Yen Hoi the favourite disciple of Confttctae,
IV. ii 29.
Yen Fan, a son of Yen Hal above, V. iL 8.
Yen Yuan, i.q. Yen Hoi, IL L 2 : m. L L
YL a minister of Shun and of Yo, IIL L 4s V.
Yl-yai the eook of dnke Hwan of Chi, VL L7.
Yin, State and dynasty ot II. L 1; iL 9: m.
i. 8 : IV. i 2 ; 7 : V. ii 4 : VH. ii 4.
Yin-kung To, a famous archer, IV. ii. 24.
Yin See, a man of Ch% n. ii 12.
Ying, a place between Chi and La, IL ii 7.
Yo v a quarter in the capital of Ch% m. iL 8.
Yo-ehang, a disciple of Mendus, L ii 16 : IV.
i 24 ; 26: VL fi. 18 : VH. ii726.
Yo-chang Ohio, a friend of Hang Helen, V.
ii.2.
Yo, a cruel eovereign of the Chau dynasty, VL
L 6.
Yu-ehAu, a place eome wh ere about the north
of the present Chih-li V. L 8.
Yd 26, a disciple of Oonfuotas. IL i 2.
Yo, the Great, founder of the HsU dynasty
and of the feudal Stats, n.i. 8: m.i 4; 9:
IV. ii. 20; 26; 29: V. 18: VL ii 11 : YH.
ii. 22 ; 88.
Yo,a small State adjoining 1Mn,V.i9: YI.iL*.
Yo, the mountain, V. L 8. .
Yo-kung See, an archer of Wei IV. ii 24.
Yoeh~the State 0$ IV. ii 81 tVL iL 8.
2&n, a small State, VLti.1* 6.
Zen Nio, a disciple of Confuetoa, IL L 2.
2o, the name of a stream, HL i 4.
VOL. II.
Ll
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514
CHINESE CHARACTERS AND PHRASES.
[llfDKXin.
INDEX III.
OF CHINESE CHARACTERS AND PHRASES;
AIM lO MBLF TOWAZUMI
VOBMATIOir 09 A DffCTIOVAZar AMD OOHOOBZUUFOB
Jw Ae rqflnam, Botes ere oojoreftrf oy a colon; JRwto 0/ A* mnm Book, ami Obopfcro, by «
TBI la* RADICAL* — s
— (1) One ;eotnetimes-a,L i. 7^ 10,17;
jl ii.8.5; A 5, etches***. — J}^, every
•ii^indiTidualofaUthft people, ILL l.a
— • H, any out State, and a whole
State, IT. L 6. z. — »j(^allthe heart,
YH.iit7.zo. — ^, Vn.il 87. ia
— — Kf onee with a reference to the
sovereign, La ft. 7. ^ — * , a ninth,
<ff* — ^ a tenth, ^ "J* — S • **•»•
tie4h,nLL«.6, 15; iL6. 4; a 1: VL
a 10. 1, 4. ffc — -, to hold to one
point, be obstinate, VH. L ft6. 3, 4. (a)
One and th e gam e, exactly similar, VL i
U.4;ii».3:VILL90.a,rfal (3) To unite,
to be united, L L 6. a, 3, 4. (4) Ae an
adverb and conjunction : once, onee lor
all. ae toon as, Li6. 1; it 6. 6,8; 11. a:
Iltiil. iTl 11 IT. LftO, et *L (s)
— - • • • — +, one . . . another, now. • •
now, H. iL lft. a: HL a ft. a.
"J* H^ "J*, a eon of the sovereign Ten*}
o*v V. L «. 5. j£ ~T> * aorereifn of the
Tin dynasty, EL L 1. 8.
Jj Seven. L Lft. 4; 7. 04; aft.z, a; 11. 1,
Jtt efat May be need tor the seventh, L t
6.6;
(z) Ten cubits, VH. at*, a. (a) ?£
^an^HLLL* J» (>^) ^fc
(z) Three, La lft. z; 16. a: IX it l.a;
ft. 6: HLi. 9.a,ftf efaL,esoso. — tftt
the armies of a great State, H. t ft. 5, et aL
= ^, the three dynasties of Hsia,
Shane j, and <
I Chan, HL L ft. zo, otaL — -
J , the founders of the three dynasties,
IV. ii. fta 5. ~ ^ th6 thl * 6 M<My
Ytt, Ghlu-kung, and Confucius, HL iL ft,
13. ~ Jr, the three worthies, PW,
" ~" * "Vhsia, VLiL6.a.
lYi
IYiiLsndHuiof Lra-fa
~^ fin, the three highee^ officers of a
State! VL a 6, 1. =?
State, VL a 6, 1. = ^ the three
highest dignitaries at the sovereign's
oourt,VH.Lft8. — ffiviLiftO. =■
f,VH.aft8. May l» need tor *o AW,
a7.3,e*ef. (a) Advertnally, thrice,
H.aAz;lft.z, 4,efaL (a) Zl 5£
-5p« f my children, I. a 16. z. (4) ^£
Qf , the name of a State, V. a ft. a.
— Ok* the name °* * p 1 * 06 ' v * **• *• ■*
h (z) He, she, it, this, that which is
tJumo above, with the correspon din g pturala, —
^^ spoken of place, time, and rank. Fanim.
I* *K? oonetantly appear as correlates,
» superiors and inferiors} high and low;
above and below. J^ ^, ~|> i|f , on
the high grounds, on the low grounds, or
they who were above, they who were
below, HL a ft. g. Jt Jfr the high**
antiquity, 1TL L 6. 4. J^ Jfl| f the
eov erost punishment, IV. L 14. 3. \~
^T.aftLap^^ft. J;J(|,v.aft.
* ± > fttT.a6.6. (a)Apreposltion 9
feUowing the noon, eometimee with 3*
between them, and the noun 1
T
preoeded by "t&, and JSfe, upon, above,
by,LL7.4: H.i.6.a: ULaiO.ziTH.
ai6 t 80.z. (s)Jt*,Ood,the
High God, La ft. 7: IV.L7.5; a
(4) J; *££, name of a palace, VH. a ftft. z.
C f^ The 3rd tone. To second, L a A 7.
Anciently, the 3rd tone, (z) He,ahe,
it, this, that, which is below, with the
eorresponding plurals, spoken of place,
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IMDXXIU.]
CHINESE CHABACTERS AND PHRASES.
616
time, and rank, Pa$abn. On ^Xm
correlates, we J^. jjfc ~J>, the lowest
esse, VLU. 14. 4. Without lt£,V. a 2. 9.
"pfj.iiU^, 8.' %) A pie-
position, used like _£ above. (3) T\
ifjj$, to go below the girdle, VIL iL 82. x.
^ "|T, to dig to a greet depth, IV. i. 1. d.
(4) ^£ "J\, the world,-* the kingdom,
I.18.5J 5. x; 8. a, 6: V. 1. 3, 4; 8. a;
4. 1, 3 ; &ij a, 5, 6, et aL f joajriejims. ^Hp
^^"|\,V. L4. a. (5) In the name
T
A verb, to descend, IV. iL 8. 3, 4. "|\°
|£,torain,LL8.6. "T\ B, to deaeend
from a carriage, VII. iL 2& a. So, T\°
7(^,IILLAi5. t J^j["|\, ITLI.a.z6:
and I. iL 4. 7.
(x) Not. A****. With other nega-
«*-.-& in* & pi i * -*■ •
strong aJBimative. (a) y|\ Hfe, a name,
IIL iL 8.x. >I\S, also a name, VIL
iL25. x. ^ W ^^
■^f* (x) The name of one of Meneine's die-
cXfa eiples, Kung-cun Gh'an, IL i. 1. x ; 2. x :
iL 8. a; 8. a; 14. x, rfeJ. (a) The name of
an offloer of OhT, Ching Oh'an, IL iL 2. 4.
P5 &Y P5> * 8on °* the -oTere *8 n ^ >An 89
ps'iy said, aooording to the nterpretation of
some, to have reigned two years, V.L8. 5.
H (x) And, and moreover, IL 11. 11;
eVft* 8. 19; iL 7. 4; 9. a, 4, at at., as**. H
^, «., III. iL 1. 3. (a) And, -and yet,
and even i£ carrying the mind on to
anticipate a reply, which is often given
*7&orfft^...Ji£, LL4. 5 : IL
iL 9. 3 : VL ii. 10. 6. With this meaning,
we And J^ 3^j, n.i.l.7; iL 8. xo: VIL
L8. jjf^Jg - ,ILiL18.x:VLa8.s,8.
Obaervej^J[ > in.L4.xd. (3)^"
wfll, or let me, IIL L 6. x, a.
Great, IIL iL 9. 6.
(x) An age, a generation 5 ages. May
often be translated by— the world, I. L 7.
a; 1LU.3: IL1L2.6: IV. LI. a; 1LI.3;
22.x,eteL,eaiw. j]£ ^ theranners
oftheage,LiLl.a,e<al. £{£#
famous in their generation, IL IL 18. 3 ;
compere VIL L 9. 6. ^t j^,- their
character in their time, V. iL a a. (a)
Hereditary ; from age to age, L IL 5.
7.x; 15.a: IIL i. 8. 8; 1LIO.5.
m
eVitt
*
$A ^ Ji y , to poetess the throne
by hereditary snooossion, V. L 8. 4.
(x)AhiUook, J5Qffi^CLL8.a8. j£
||&IILiL1.5. &i&,*»P~»**J
(but jj> istherea territorial designation),
VILiL14.8. (a)Thenameof(Xmroeias,
IV. 1L21.3. (3) J^j£, a double sur-
name, V.L 4.i,e. (4) SB J6^» a eity of
0h*l,ILiL6.i. ^J^aplaeeinSong,
VLiLAx v a. 3g£j£,theplaoeof a
iamovs meeting of princes, VL& 7.3.
Together, m. LA 3. Also written frfr.
THE 2a» RADICAL, | .
The middle, (x) Used as a preposition,
after the noun, often with "» or some
also is often between the noun and f±f ,
I.U.2.3; 11. 3: ILiLlO.6sIILi.A5;
ii.8.55 9. 4,* *,***•. (*)Fb/&
in the heart's core, ILL 8. a 1 HXL8.4.
tft fjj| and g d|, in the middle of
the kingdom, ILiL 10. 3: HLL8.xs; A
17: IV. iL 88. x (jjg here only- city \
^fff,tl»eoentralone>IILL8.xn, ^
|f|,tobnrnatheart,V.L1.5. pjj j~
an offloer of the middle olaas,V.iL 2. In
the same ehapter, tfj simply, of the
middle quality. (3) A mean, avenge,
IILL8.7. (4) The Mean, IV. JL 80^1
lfckeeptheMean.IV.iL7. (5) dj J^
v tfa AL» W ,lllIld ** ** 0MI * , » •*
the nation, VIL L 2L a ; oompareeLs;
88.35 1L87.S. (6) pfj jjg, the Middle
Kingdom, IIL L 4.7, la ; iL9.s: VLiLlO.5.
The 4 th tone. Tohitthemark,ILL7.5s
V.iLl.7. pffj|g,VILiL88.a.
THE 8m> RADICAL, ^ .
< x > f^ 3* »• **»• <^ Yao-s son,
V.L8.e. (a) The name off** ^,VL
iL IL x. a -*•
(1) To count— be oonnted— as the prin-
cipal thing, II. ii. 2. 4. (a) To preside
over, V. i. 5. 6. (3) Being a host, V.iL 8.
5:VII.ii.24.a. 4)TbmaIeone # shost,Le.
to lodge with, V.L& x,a. Observe pars.
THE 4th RADICAL, J .
(x)Tobe,LL7.&9;U.A6t V.LAx.
(a) An initial partiele,of varying power,—
seeing this, but, now, *e^ L iL fe 1 1 IL
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616
CHINESE CHARACTERS AND PHRASES.
[INDEX HI.
A
z
ekik
il«{ IV. a 88. 7: VI.i«.5;it«.6.
A long time, for a long time ; to be
alone time, ILL 1.3,8;!. as; ii.li.3j
IILiL9.fl:V.L«.fl;ii.l.4:yiI.L80.fl.
(1) Of,-thedgnof the potsestrte
ImtitwonMcrftenbeTerynamhtotrane-
Uteifcby(/,Li.l.4;«.i,8,4t^a^**»pi«^M.
The regent follows the ;£% and the regi-
men preoedee it They inay be respectively
a noo^ a phrase, or* lai^ clause. ^
followed by ^ b very oonunon in Men-
cms; eg. VH. a 24. (a) Him, her, it,
them. Am**. (3) It is often difficult to
determine the antecedent to jj£*. It has
to be gathered from the context; and
sometimes j^merges in the verb, making
it an emphatic neater, or — a passive ; e.g.
I.L8.a; 6.6; 7.4: IV.ii.14; 15: VII. i.
•.15 6; IS. 3; 80. x. (4)^f»nd^^,
as in (a), but also impersonally, -there
is. . ., L ii. 8. i;S. 1, at ****. 80, the
""•^ 5JC £ # wta* the ^
attracts the ^ to itselt The same is
to be observed of J£. (5) We have ft
^^LIi.8.7; ^£g£,ILa
••45 f^^^i in. Li. 1; and other
similar expressions, where we may sup-
pose two objectives, the y* being*,
to, for, Icc^hlm, it, them. Observe
6 ^ p6dldlj Jt j£ 0g, L a 18. 1, and
k<5alled, or is what is called. jQ^^
tH.ia.6. We might reduce this to
... is the saying e/ this. But this
eannot be done where jjB is followed by
an adjective or other words, e.g. VILii.
* tlB «2S com6i * nder ^ GO"*!***
iv.tta 4 j ttJgTc ^,v.u.».ij
■■* S £ * W' 1 * 1L18 -*- (7)
(8) Ob*™ ^ jjgjf £ B£, m. i *.+
(9) In iimm^^. ▼•*•»•■! £0^
■■* ££»**«•*•■» M£.M.
«•«• *5 -J" ^,11. U.a 1; Md|| ^,
HI. i.t.1,1 (ie) A. • Torb. To go, or
oobm, to, V. I. *. 75 C 1 5 •. a, * «t # M9*.
SoddoJr, n. L 0.3.
(i) A puiiek of interrogation. Found
•lone; pneododbjanotlMrinUms^ioa,
,I.Ll.a;2.i: ILiL9.a: JJLLJLa:
IV. a 27. 3 : V. L 7. 7 ; a 8. 3 : VL it L
3, 8, el oJL, sssjM. Also in indirect inter*
rogation, XL it 2. 3: IV. iL 88. 1. (a) A
particle of erelsmstion, I. L 7. 72 JUL 4:
m.Lft.xx,**el Freoededl^ftfe>VTX
L 88. z; followed by ^fc, L L 8L4; pre-
ceded by jgf and followed by &,H. a
8.6. (3) Partly in terrogatiTes^J pertly
exolamatory. Alone; preeedsd by "tt* r
@,sndj^|k,LiLLi,3^ 2.a:UXiL
8.8:VLa*.x:VII.a87.a,7 9 «taL lav
mediately preceded by A, ILL 8. 18, 19.
?by-^,m.ai0.d (4) A proposition,
—after verbs, snd adjectives, - in, cL to,
from,Ac,I.ai2.a; 16. 1: IT. L 1.3/10;
2.e8; a U. 3: IIL L8. 3, 7 ,*el,assBs.
ObssrTe^J^,VLL18Lz. (5) Hum,
in comparisons, aU.2.4; L 8. 5. (6)
0beerye^^^ f V.a8.i; 3r J^ f
V.a7. 4 ;g|gg^^,Tv.i.iai;
^^Hjj^,vn.a8a4.
/T ^ j^, to impoverish, VL a 1A. a.
Uf To mount upon, HX L 8. a. To tales
tUb, advantage of; iL i. 1. 9.
ffc In 3rd tone. (1) Aoerriage, L aiCi.
kingdom, a great Stats, the 1 nimslum
of the chief of a large elan, L 1. 1. 4, sf eL
The classifier of carriages, IEtLi 1:
IV. a 2. x: VILa84.a. (e)Tedr*fe
a carriage, IIL a I. 4- (3) A team of
four horses, V. L 2. a. (4) A set of ftmr
arrows, IV. a 8a. a. (5) Maine of a Book,
IV.a21.a. (6)*>|g,nameefOe«.
faoiug's office, when in charge of the
pnblio fields, V. a 8. 4.
%
THE 6th RADICAL, £,.
Nine,VII.i.88. VL&I.a,efat %
— V a ninth, LU 3. Bat mm. 18.
*5» ^ — ' refers to a mode of 1
torial division.
(1) A final partial*, ussd both attheemi
of sentences, and of clauses, or 1
members of a ssntsnee. 80m
misi il where ttsssgki be; snd i
it mis^t be dispensed with, LL 2. s, 3;
8. 1, a, 3, 4, etjHissjst. (a) After the ad-
&; after proper names (t
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maxiiL]
CHINESE CHARACTERS AND PHRASES.
517
rarely in Henetas), and very often altar
a clause in the first member of a sen-
tenoe: it^qmadfttow, or may often be left
untranslated, in these eases, it is often,
but far from always, followed by other
particles, Li. 8.1; 7.8,ez,aa: IV.ile.z,
sf sstsfei. (3) As oorrelate of 5J£ 9 oon-
ehidinf the explanation of the eharaeter
or sentiment whieh precedes 5Er* Ilia
5l£, however, la often wanting, L ii a.
a, 3; 10. a; 11. 1: ILiS.o: IILi.8.6,
zo,efs*ej». (4) ^ A ia found at the
end of sentenoes, aomeumea preeaded by
Mfr and aometlmea not 5f£t however,
may generally be explained Independent
of the tft„ L t L 5; it 8. a, 5, et
(5) -HI ^ m the first member of a sen-
tence reaomes a word or subject, and the
explanation or aeoount of it follows, TX
t 8. z:VIX it 87. 9, Stat We find ^
yft, howerer, at the oommeneement of
a chapter, where no discourse Is resumed,
Vn.ii.16. Observe VLi 8. a, (6)Itis
often interrogative, following ^jf, 3&
^£, ftc, 1 t 8. 1 ? a. 5J ii. 1. *, 7; *. 4,
fg ^ |^ dry, drought, VELii la, 4.
fee*
flj Toeonfbund, lUL4i8: VXii.l5.e:
fees* VILiilO. £T -to be confounded with,
VII ii 87. za. BebeHioua, I1X ii 8. zz.
To be In confusion; a state of confusion,
H. i 8. aa: IIL ii 9. a, 3: IV.it 88. a:
V.iil. z, ax Vn.iiia.av
THE 8m RADICAL, j
I, me, we, my, I. i 8. 4; 7. o; ii. 1(5. 3:
U. i 1. 3; 8. 16, a6; a. 3, et <*, 1
(z) Affairs ; doings, achievements ; busi*
see, L i 7. z, a: Vlt i "
.t88.z,3;&88.z,
«*sJ*eaeji ^g^^^f-,... were for
realbuilneas,I.iia.s. /jMjfftjgl'
there must be the practice of • • ., ILL
8. zd, ^ A, without doing service,
HI.iii.fl; w&out difficulty, IV.ii 86. a.
J^j[ 4jfc • • . m£>, to make— one's -busi-
ness, V. LIl ^F^^oncwho
is fond of strange things, V. i 8. z; 8. z.
Compare A and yh in ILL ii 4 3, and
VL it 8. 5. (a) To serve--parents, a
sovereign, a teacher, a greater State, Ice.,
L i.5*3J 7.81)80, stai.,
j||>JvI.li8Lz,a.
#*
ataer
THE 7*h RADICAL, ^l*
(z)Two; the second, DXi 8. Z7; 5. 3,0?
^H^-twoorthreepamwVIi:
(z) A preposition- by, to, in, on, for,
ease* It occurs commonly in qaotationa
from the older classics. Mencius him-
self prefers jfe, though he does also use
^p. (a) In the double surname, %-^,
IV. i 17. z : VL ii ft. z, 5.
(z) Says. In a quotation, V. i a. z.
Observe V. ii 8. 4. (a) ^ 9, closing
a sentence, or the member o<fs sentence.
It is difficult to translate, and Wang
Yin-chin regards it simply aa a final par-
tide, IX it 8. 4: IIL it 5. 7: IV.itfieYz:
Vni88.a. So^J^V. it7. 4.
Five. Saajw. j£ -the fifth, IV. ii
80.8. Adverbially, -five times, VL ii
ft. a.
(1) A wall, XL Lft.gr IIL L ft. gt V.i
8. 3 :vni88. ?|j#£g>
scholar living unemployed in a city or
market-place, V. it 7. z. (a) A system
of dividingthe ground on a plan of nine
squares, III. i 8. 13, 18, Z9.
cM
art
T£ In haste, quickly ; to be in haste, I. i
"ST 8.3: rn.i8.fl,
The and tone. Frequently, /V. ii 18.
z : V. ii 6. 4, 5; 7. 4: VIL Ux.
THE 8th RADICAL, -*-.
(1) To expire, die, Li. 8. 4: VXiLft.4.
9{L TjT» L *• 7 * * x > ** s 1V# *• *■ 45 * *
To be utterly lost ; to perish, L ii a. 6, 7,
8s IV. i8.4;8.a; 7. z;8.z; ii81. zt
V.i9. 3 : VLL8.4; lft,g; 18. a; ii I6.4.
*|^* - not to be found, gone away, L it 7. z.
(a) To cause to die or perish, VL i 8. a.
(3) Not at home, m ii 7. 3.
Used f sr ^, not being, not having,
IV. i 19. 3; it 88. 7. Used actively, and
-to disown, VIL i 84,
(z) Intercourse; to have in t e r co ur se
with,Xii8.z: V.iia.3,4: VLtlfca;
ii 5. z : VIL ii 18. ^-mutually, L
i 1. 4. 3% My to deal with and ex-
change, IIL i £5. Z£?K& intercourse,
and its expression by presents, V. lie. z.
To be intermingled, to cross one another,
m.te.'j -
favour of •
as, VH. i 87. z. (a)Ainan'iname,VXit
8.z,a,ft.
niermmgiea, zo cross one anouter,
^7- & ^^...,to»cekthe
of...,n.tuT3. ^jP- to treat
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518
GHINXBB OHABACTERS AND PHBASES.
[nrrax m.
f
a*
asms
WMM
*
I
A
imor
Alio. Asm*. It is difficult sometimes,
and doubtful whether we ought, to bring
oat tho eist in another Isngnsgs ;— aa In
LLl.a, 8 ; 7.i 7 : ILiL 10.6, <rf«L >J\
^...^ f *...^^arooonunon
phraseologies, L ii 9. a: IL ii 9. 3: VL
ii ft. a : VIL 1 80. a. Observe tt) 3fe>
ILiL43: nLU.lO.3. ^fc^,where
I^-etill, m. ii «. x : VIL ii 19. 3 ; and
▲ surname, V. li a 4.
(1) To prosontan offering ; an offering
VL VL ft. 4, 5. (0) Toaooapt an offering —
asasaerinee,V.L6.6.
A capital, IV. 1 7. 5.
Tonavexaiih,VLiil*
Tho name of Tang's capital referred to
the preeent department of Kwei-teh in
He-nan, HXii&a: Y.i.ft.5; 7. 9.
The name of king T*ai one of the an-
eeatora of king Win, L ii . ft. 5.
THE 9th RADICAL, J^ m
(x) A man, men j other men. Juasftu.
A^ humanity, mtn'i nature, VLi 1. a 5
2. 3: VIL ii la A ^, all men, or
eaehman,IV.ill; iia4,#tet (a) It
indicates officers and mien, in distinction
from J^, the people, L i ft. 3 : TL i 1.
XataL 80, perhapeiVn.ii.88. —
, with referenoe to the sovereign, L
U.8.7. (3) Following namee of States it
-native, natives, people. So XK K ,
«A,**** ^A-^^A'
I1L i. ft. 6, are different, meaning the
founders of the Tin and Chan dynasties.
So jjg \, the people of the State, or
merely a common man, L ii. 7. 4, 5 : IL
iLaa;10.fl:IV.i.ll;iift.3;«4.a,^ai.
(4) With other characters, it forms eon*
crete substantives, especially nouns ex-
pressing office or profession. We have
EA« 4 5A'.LV ; £A
and j§f A' ILi7; JftA' V>li8 - 55
J^fe A'^' 1 " 2 " 4 * (5) Obwrre »1«> |^
A ; #A'#A'«A»«J
A ; m A* Ir A» whtoh ■ ll,,,, •
both country l>«ople, and ancultivatod
*
it
it
nft
•
m. it a. 3; xA>
%
OVA*
4
people; JJ A --husband, IV. iL ML 1;
#A' T - LflLs 'SA' ZZ - L1Ls *
ao,aa,a5,a8; tt.9.3: HXL4.B, ft, ij;
it 9. 5,10,14: IV.il. 5; 9.x: V.i.7.7:
VLt7.3.B: VIXiftft.3; 9*; 38; fiLlft;
24. a; B8. 4 ; U^, the humble 'I' of
the prince of aState, L L ft. x : Ax; ft. x;
, the wife of a prince,
IIL L4. 6: IV. L
90; lift; 11: 19: VIL 119.4; *. 3; «-
84,15 >j>A ,ILiil2 - 7:IILI - JL4;
4.6,rfai; ff^iboiaa^ihepedsli,
Li. I.4: ELii7.a: V. ii 9. 6, 7, 8, ef at;
P^ ^,disoiples,IIL i.4 13: VTX.xi.ft9;
A4fc A#» AEl> A^* A
j&, but the oharaoters here are possibly
not in a p p os it io n, but in regimen, (ft)
#A> vttai *
-ff* — », a tenth part, a tithe, HL i
5. 6, 15; u. a 1.
Benevolence, benevolent, to be bene-
volent. Jteejfta. Meneius does not use the
term tor 'perfect virtue,' as Confucius
does, though i t ma y sometimes have that
meaning. In VIL ii. 94. a, loss seems the
proper rendering.
To show oneself an enemy to, UX ii.
ft. a.
Now, the pre se n t, modern time;
in the same way as our logical use of now,
in discoursing. Plate**. We find -A. A
^^e*^P'4j*'#-?
r ,and^4^jft. ^jQ
h from this time forth, L iL 19. a,ctet
(x) Firm purpose, VIL i. 88. (a) Used
for it, a stalk of the mustard plant,
a straw, V. L 7. a.
In the 4th tone. 4> Aft, suddenly,
VIL i 81. JhlM
To take— be to—office, IL L 9. aj:iL li.
x:IILii.8.i,5,M llL <*•»**• g? ft
V.1L7.9, ^ ^officers, Li 7. 18 ; ii
ft. 3. So ^£ alone, IL ii. a x.
(z) Other, another, L L 7. 9: V. L ft. a;
ii4. 3 :VILiil7. ^taR, another day,
other days. It may mean former ly, next
day, and afterwards. L ii 1. a ; 1ft. 1 : IL
ii.4.4; IO.3: IILi.9.4; 4. 13; ft. a, 4 j
ii.l0.5:IV.i.U.x:VLU.ft.a. ff&fa,
nothing else, for no other reason, L L 7.
ia; ii 1. 6, 7 : ILii. 9. 9: VL i. 11. 4; it a
a:VILi.lft.3;9ft.3; ftft.3. S*i jgfc ^
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indxxhi.]
CHINESE CHARACTERS AND PHRAfiES.
519
^^,Liil0. 4 :VLili.i. ^
spoke of something else, I. ii 6. 3.
^,went elsewhere, IV. ii.8&z. (a)]
fo, * ilium, IV. ii 24. a. *
Ameesiirsof eight cubits, VIL ii8e. a.
(z) Alternate, out after another, m. ii
•.5. For, instead of, V.ii 2. 6, 7, a (»)
~ f£, the three dynasties ;— Hsia,
8ban& and Chan, III. i 2. a 5 8. 10: IV.
i8.z. (a) A name, g|^, in. a 1.x.
*& To employ, fift A, to be employed,
|£y I* i 7. 16. "" ~
^^ Ine 4th tone* (z) An order: to order,
Liill. 4 :IV.i7.a. (a)Oood,VLL17.8.
a*»
(z) To take, to use. But onr idiom
requires, lor the most part, that it be
translated as a preposition. — by, <rf, wtift,
Ucmmqf t mcoor4H*ata>&c. It precedes the
principal verb of the sentence, as in L i
2.
his tower,' or '~made his tower with the
*3fclJSaRjft£||«w ,, g
¥In nsed the people's strengthto make
is tower,' or 'made his tower with the
people's strength^ or in V. i 5. z, |fe W
%1* H ^ 4 ^U> took theking.
dom and gave it to Shun f or simply, ' Yao
gave the kingdom to Shun.' It fellow*
the principal verb, and then its prepo-
sitional force is more apparent, eg. £ i
4 ' a '® A^tfe'* ^ a maawith
a stick.* We might indeed translate,' to
kill a man, using a stick.' Its regimen
sometimes precedes it, e.a>, V. i 7. a, — »
J$t §£ ^, 'one straw he would not
have taken and given to men.or taken and
received from men,' or simply, 'he would
neither hare given nor taken a single
straw.' This position of the regimen is
lor the sake of emphasis. Examples, of
the first two usages especially, occur
Tery frequently. Julien argues (see the
'Treaties on Four Ohinese Characters,'
appended to his Translation of M endue)
that in many cases it is merely-* sign
of the accusative case. And it is difficult
sometimes to give any other force to the
J£j[, as inll.il. 5: HLiAzo: IV.ii
28, d at, yet a peculiar signifieaney may
be traced in it Observe fjft j£j[, that
by, for, from, which,— a force sometimes
sustained by j£j[ alone; -j§jrjffi> hence;
and 'faf W, whereby, or wherefore. W
is found without any regimen. Joined to
|*~,Lftl2.a,e*et,*a9ii ^J^t* nd
$& liX aPd • w > r * Ti * ti <>as for ^f 6ft
a sentence which has no accessory, ££|
—to use, to act, according to, 4c, e.g. V.
ii.l.3. J^tJjJ, end often with a z
of J^j[ intervening, frequently 1
take to be, to consider, to be est
But by no means always. Sometimes also
the \£ is omitted, (a) It often -the
conjunction because, U.L 2. z&efeL (3)
To,soasto;^oftenfonning,withaverb
foUowlng, our infinitive. Sometimes the
J£j[ - 'wherewith to,' « and thereby, 9 L 1
1. a; 7. ie, 15, i6,ai, ae,rfe£, sssjm. To
thJ.bd«*#3fe, #"]*.*#
SR . (4) It b often used after ^,r\nwiing
our potential mood, and- the Je, which is
sijppiosssd after our auxiliaries. Jw n ftu .
(5)Usedas- c g / , < *ostop/LL7.s. (*)
ObserveW Pilfif*3fc>I.i7.z9; 4I6>
aRlBSflms.*
ii.7.15 |^^,IV.a7;andsomeother
sporadic cases.
The second of brothers. It is used in
designations, V. i 8, 3. fll f^ the
designstioii of Oonruclus, LL46; 7. a,
ef oi It follows the surname, or what
is equivalent to it, without any other
character, and then may. be taken as-
the name, II. ii 2. 3 *— IX i L 8 f— DL i 1.
h *> 3» 4» 5» ii* 2. 8, 101— V. iL 8. a:— HI.
iilO. z, a,g,5,6: VH. i 24.
To look up to, II. i 5. 6; ii 9. 4: IV.
11.20. 5. OT ^g, IV. a 88. Used ad-
verbiaHy with the oomlate^, -above,
below, X. i. 7. az : VIL i 20. 3.
(z)Aeharge,effiee,VLU.lft.a. f£-
business, purpose, L ii 9. z. A burden,
VI. ii 2. 3. (a) As a verb. To ehargs,
to burden, V. i 7. 6; ii 1. a. Observe
IV.ilA3,and^^^^,V.a
The end tone, (z) A burden, -bag-
gage, IIL L A 13. (a) The name of a
small State, VI. ii Lt; 6. 2^££»the
younger brother of the chief of On. VI.
115,1.
jft A surname. A », the miniater of
I rang, n. i 2. aa, as; ii 2. 8, zo, el at
A tt, the name of a Book in the Shu*
ching, V. i 7. 9.
4fc The name of Oonzuoius's grandson, IV.
*& il81.fl:Y.il0. 4 .
fit Five men in rank or file, -fl? -ranks,
*£ IX ii A z, a. •"*
W
ft
man
sdn
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620
CHINESE CHARACTBBS AND PHRASES,
[llBIl HL
ik
ik
INK
«
t
**
*
To be lying down, LL8.3.
(z) To smile, to attack; ^Jk— to pun-
ish^LiLS. 1; 10.1,4] 11. iVh.iL8.x,
a: TmU 5.1,6; 4. 6: IV. La 4: V. i.
7.6; 9. •: YILiLS. a; 8.3; 4.4. §>+
ffij>F$&VLiL7.a. (a) To hew down,
to lop,— applied to trees, and to the mind,
VL i. a. 1, a.
(z) Handnoae ; to bo happy, I. ii. i. 5 :
III ii 6. 5. (a) The name of a place,
IL ii 14. z.
(z) The eldeet of broths, 4ft »,
VLi.6.3. (•) A title of nobility, V.iL
S.3,4- Sogg^IV.Liaz: VH.Lta
1,3. (S) ^ the designation ^%,n.
L2.ee, as; a z, 3, atel,*ae*J. <4)Viat
be need lor fg, a hundred, ULl a. za
As; to belike to, LL6. a: ILL 2.6:
Yn.LW.3;4l.z;iL87.zz. jfi<M,
like one another, eimilar, H. iL 1. 5: VL
*•?• 8*4,5,* To be like what is light,
ttil».L 44^, a semblance, VIL
it 87. za. **• "
(z) Pbeitio^ status, Le. of digiiity, IV.
L 1. 7; 12. z : V. L a 7; iL a 3, e* at,
««". ftfti-^nt. iEfethe
eoneet plaee, L e. propriety, HL iL 2. 3.
%jfrj *11 MK»~* dignitiee,V.aa4-
J^ $>to dethrone, V. iL a * (a)
Portion, plaee, m. La 4: IV.iL27.z,3,
To assist, IH. iL a 6.
(z) What, why, what kind 04 I. L 1. 3,
^,at the beginning or end of eentenoee,
generally-why ie this? how ie it? L
L a z ; 7. zo; iL la z. But sometimes
^ A simply- is or was whet? VLL
7.8;lTaa,e*el InVLL a a,^ jjj|
-is of what arail? Other eharaeters
sometimes oome between 4gt and the
particles, and with the same difference
of****. jdfliX, whereby, what to, I.
L1.4,ef«L,ssejM. 'frfj}, what from?
how?LL7.4. fa «, what dot why ?
LiL a 4: VIL iL &S7a. Bnt obearre
frjftilfc ft*"-* MZ,
where are yon going? VL iL a. a. (a)
JRI fat generally with j£ between,
- what, what is to be done ? Difficulty,
surprise, or indignation is generally im-
plied, bnt not always. The phrase Aft
r*
tic
*
f
ft
to be met? is common, L L a. 6: a z;
iLaz,a, 3 :V.a2.z,a<aL,saasa, Other
words are found also between £|f and
fa, and then the phrase- what ban . . .
to do with— ?LiLl«.s,«t«J. (3) fa
jjjj, what sort of? of what nature? la
whet manner? At the end of a eentenot,
^^-what do you think of? What
shall bessid? LL«. •; 7. 3: VTL tL«7.
3,8,tfeL,*ea*j. (4) fa ;#, what difl-
eulty is there? L tt a 5: VL tt. L ,
Me,IILiLa8.
4,**
(z) Ease, enjoyment, VIL Lit; H.24
(e) To be without ornce, in ossomHj, j£
$j, IL L a a: V. iL L 3.
(i)Toriseup,ari*e,ILLl. 8, 11: HL
ii. 9. 5, 7, 9> io,*oJ. To be aroused, to
ries,toaet,VLiLia3. ffe |fe ffe I
have become HI, IV. iL taT & («) To
make, to form; to oanee to be, L L 4.6:
iL a 7; 4. 6\ zo: IL L a 6; IV. L a 5.
To be made, IV. iL 2L z.
^ -aiib-tonguednessj VIL1L87. za.
(z) To cause, to make to; to make to be,
L L a 3; 4. 6; 6. 3, 4; 7. 18, ez, ef at,
m«i. Obeerre fj ^ £f ;£, L iL
la 3. ^pf -to send (once, we here the
addition ofrfg), H. iL a 1; a 1, * at,
aaeaj. (a) To employ, to oommand; no
other rerb following, ILL a aa; 6. 1, rf
A (8)^j^-it;«ipiK>alngtnn4,IL
U.IO.3: V.iiTas: VLL7.5. Without
the^p,VLLa3; aii.4.
The 4th tone. To be eomznisaioned,
tI.L7.i6. jg£^ 9 ameossnfer,Y.iL
k (»)To oome, L L L a; a 3, el eL, seaaj.
J# 515 mnd ffiljfe downwards, ILL
a as, a7, a8; a 65 il ia_j? VH. iL 8a4-
oooorve £ §§ ^ 5(5, rv L ia z,
*dL (a) The ooming, next, HL iL a z,
«»8.
The 4th tone. To lead on, HL L 4. a
Extravagance, wild Heenee, L L 7. ao.
TO be by, in attendanee on, IL iL 10. a.
^p^, an attendant, with a bad 1
ing, V. L a z, a. «S 2fe, a4
girls, oonoubines, VIL iL 34. a
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INDEX III.]
CHINE8B OHABACTrBBS AND PHBASES.
621
kung
t
yuti?
To supply, to famish, L i. 7. x6: ILL
a 8. 3; 5. a: V. it 4. 6.
To despise, insult, IL t A 3: IV. t 8.
(x) A title of nobility, V. li. 2.3,4. A
prince,— following the name of the State,
I.ai6. 3 :V.L8. S ^|^ the princes
of the kingdom. Satpe. ft often— one of
the princes, * prince, IL i 2. 4: in. i
2y M al Obeerre L ii. 4. 6, where the
1 Daily Beading* ' has j$% £| f£
(a) An introductory particle, tq.
IV. i 7. 5.
To make incursions on; to aU»*
stealthily, L a IA a; 15. ti ULU. 5.6:
IV. it 84. a,
cfl! 5£ Attondllnts *&d mTourites, L
Tobind,^^,Liill.3.
A man of distinction. 4fr At IX i.5.
i:VLit7.a. 'PCfl^"- 1 *
Wooden images of the dead, LU6.
pdo
1m
hsin
m
ts'aas
Manners, practices, oustoins, EL t 1. 8 :
VI. a 8.5; 9. 3. ]fc j£, onrrent cus-
toms fwitb a bad meaning), VII. ii. 87. u.
jg; -J^, the manners of the age, I. a 1.
a: IV. ii. 80. a.
(1) To protect and lore, L t 7. 3, 4, 10.
ia;ii.8.a,3:n.i8. 7 :IILL6.3. (a)
To proflerve, IV. i 8. 3. J
Towaitfor,ILii8. 5 : V.ii7. 9 :VIL
t I.3? ii.88.3.
(1) Truthfulness, fidelity, L i 5. 3 : IIL
t 4. 8: VL t 16. x : VII. £ ; 82 : ii. 27. xx,
ia. True, real, V. 19. x: VIL ii. 25. 1,
a, 4; 88. a. (a) To believe; to have con-
fidence in (it may be to obey or follow, as
principles ; or to exnploy, as officers), I. ii.
II. a: IV. i. 1. 8: tfi i. 4: VIL i. 84;
ii.8.1; 12. 1. To be believed; to obtain
the confidence ox; IV. i. 12. x; ii. 11. (*)
^an adverb, really, truly, IL t 5. 6:
III. t 5. 3! V. t 2. 1 ; 4. a: VI. t 2. a.
In xst tone. To stretch out straight,
to straighten, VI. i 12. 1.
To stoop, used adverbially, with the
correlate ffi, « below, I. t 7. ax, aa:
VILi 2O.3.
Together;-both,VLi9. 3 : VILi.90.a.
A granary; a storehouse lor grain
Snerally. Commonly found along with
g, a granary for rice, L a 12. a: IIL
afe
L4. 3 : V. i. L3; 2.3; ii.8.6\ Used as
(a)Anamc,||>£'
m
a verb. L ii. 5. 4.
Lit 18. 1,3.
(x) To rebel against, revolt from, m.
i A xa, 14. (a) Double, as much again
as, 1.2. 11.3s m. i A x8: IV. t lAiT:
V. ii. 2. 6, 7, 8: VL ii. 8. 7. In this
second sense, the character is aspirated,
and in the and tone, in the Canton
cMd
ekUk
n
P*
cMeh
Inverted, upside down, TL t 1. 13.
To be tired, weary, H. t 2. 19s VL t
16. x.
Children and youths, Lii.lL 4.
Always used with reference to \jfr,
the relationahips of human society, n.
H. 2. 4: IIL i. 3, 10; 4.8: IV. 1.2.x;
ii 19. a: V.i.2. x: VL ii. 10. 5.
To bend, m. i 2. 4.
(1) To teign, pretend to, IL 1 8. x:
Vn. i80. x. (ajToborrow,V.L9.a:
VL a 2. 6; VIL i 80. 1.
Together with, Lt 2. 3, 4. Ask verb,
IL t 9. a.
To press upon, IIL t 4. 7.
Side, the side, IL t 9. a; a 9. 3: V.
a 1. 3.
A heroic character,
x : VL ii. 7. a.
VIL t 10. x.
$
t
4)£, iLi.fi.
?, IIL t A xa:
eh'wa
ekuw
(x) A tutor (an official title). VIL 1 89.
3. To act aa tutor, to teach, ma 6.x.
(«) f$ g^, an ancient statesman, VL
a 15. x.
All-complete ; to be prepared, ready,
n£t4.6; a 8. 3: V.iTs, H.T6:
VII. i. A 1; 83. 3.
(x) To transmit, hand down (used both
> actively and passively), L t 7. a: IV. a
88.7: V. i.6. x; 9.3. (a)To<
onto, deliver, as an order, a pledge, IL t
1. xa: V. a 7. x.
The 4 th tone. Beoords, a Beeord, I.a
2. 1; 8. x: IIL a 8. x. Observe W
dictionary defines this use of ^M bvjMf,
To hurt, wound, ILt 7.x: Ir.aSl.x.
Wounded, IV. a 20. 3. "A -to be con*
traryto,IV.a28. flfcfl^ there ia
no harm, it does not matter. 1. 1 7. 8:
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522
CHINESE CHARACTERS AND PHBASEB.
[INDEX m.
f
(i)A charioteer, driver, IV. it 94. a.
(a) «r ^flp ttf, an adverb, in a troubled
manner, Y, it 6. 5.
•Deceit; deceitfully, HI. i. 4. 17, 18:
V. i. 2. 4.
(x) Ceremonies, demonstrations of re-
spect, VI. it 6. 4. (a) A name, gg jj£,
IIL it 2. 1. £ Igj >g|, IIL t 1. 4;
a. 3. 1 : 9. 9: IV. ii.24. 1. (3) ,A |&,
a double surname, VI. it 6. 3. ^ ^
A hundred thousand, IV. i. 7. 5.
Economical, III. t 8. 4 : IV. t 16. Nig-
gardly to, II. a 7. 5. To be limited to,
only to amount to, VL ii & 6.
the name of a place, I.ii.4.4.
f
7D
ytion
ft
lowers of Confucius, the orthodox. III. t
6.3: VII. it 86. 1.
More than sufficient, VI. ii. 18. 6.
The surname of a minister of Ch% IV.
it 82: VI. ii 6. x, a, 3, 6.
THE 10th RADICAL, )[^.
(1) Used_for the head, IIL it 1. a: V.
tf- 7 - 5- 7C Jt> bead officers, a name
appropriate to scholars of the first class
in the royal domain, V. it 2. 5. (a) A
name, *g* yrj, IV. t 19. 3.
To believe, accord with, V. t 4. 4.
An elder brother, II. it 9. 3: IILi.5.
3,«faZ.,MMgM. ^Jfj^, the eldest brother,
VI. i. 6. 3. ^C }L> **ihm and elder
brothers ; elder relatives, L t ft. 3; it 11.
3, H at, •***. ^ j3&, brothers, L i. 7.
ia; it 1.6^ stat, sagM. Embracing cousins,
V.iiai. JJ- sisters, V. t & a.
(1) To fill; to fill up, develop, carry
out, IL 1 8. 7: HI. it 10. 6: V. ii. 4. 5:
VLit9.i'VILit25.5,6;81.a,3. *
21
5b
, to stop up, ILL ii. 9. 9. Full, L
12. a. The filling up, IL t 2. 9, (a) A
surname, II. it 7. x ; 18. x.
A prognostic, -a trial, V. it A &
(j) First (adverb and adjective) ; before
(preposition); former, V. 1. 9. 3 ; it A 6:
VL t 6. 3; 7. 5, 8: 15. a; ii. 15. a: VIL
1 48. x : IL 1 2. a. Jq 3*, former prinoes,
IU.L2.3. -ffcPf, the former (ancient)
hsien
sovereigns, L it l.a; Aa, 8, afot ^^,
our master, you, master, IV. t 24. a; it
8L 1: VLit4. a, 4, 5i 6. 4^-^-,my
grandfather, II. i. 1. 3. Jq iflf, first
knowing ; Ah «Jfr, first apppehendin&
V.t7. 5; it l.a. ^§§|, the former
sages, IIL it 9. 10, (a) To xnaka first
or chief, L 1 1. 4, ei aL; -4q 4& generally
appears as correlate. To take the initia-
tive, I. ii 16. 1 : III. ii. 7. ? : IV. ii. A 3.
(3) fa £ f to set the example, HL t 2l
4. ^^-to excel him, ULL A xa.
Perhaps these examples, and thorn also
under (a), should be read -4fc*. the 4th
tone. yvj
The 4th tone. To precede, VL it 2. 4.
Light,Vn.t84.a, ^- glory, glorious,
Wv III. iL 5. 6: VIL it 36.6, Observe |H
3fe,Lit5.4. m
(1) To conquer, VL it 9. a. i& iSf
-grasping able ministers, VL it 7. a, (a)
The name of £& "|P -T-, L it 18. 3.
IV.ii.2A3. ** m ~
To escape from, avoid. Followed by
^,Lt4.5; 7.ax,aa, Used absolutely,
or actively, L it 15. x : IV. it 28. 7 : VL
it 14. 4.
A rabbit, a hare. ffi. ilk hare-
catchers, L it 2. a. ^ ^
%
k'o
%
t*
ta byhim,V.t
A
ft
nti
minister of Shun, h^uii—i
8. a.
THE 11th RADICAL, j\.
To enter, 1. 1 8. 3; it 2. 3; 1A a, c* et,
sasjps. Used metaphorically, ^ $£, to
go in and on to principles, VTI. it 8? ix.
Used in correlation with Hj, -at home,
at court, and abroad, L 1 5. 3 : IIL it 4.
3:VLiil5. 4 . But in III. 1 8. 18, ff]
^^- going out and ooming in; and in
VI. i. 8. 4 they are spoken of the
(1) Within. A preposition, following
the noun, L t A x fffi ft)» 7a **
When the noun has an adjective joined
to it, a ^ precedes %, Lit 2. 3; 8.3:
IIL ii. 5. 3,7,^^. (a) With ^rjs an cor-
relate. The seclusion of the house, the
harem, I. ii. 5. 5. The family, genandly,
IL ii. 2. 4. Internal, what ia internal,
within,VLtAx,a,4; A 1,8,3,5; &A5.
Used for
7.a ft
(x) To re+eive, UXit
to force, V.t 7. 6; it La.
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CHINESE CHARACTERS AND PHRASES.
628
(a) jffa ^jf, to form a friendship with,
gain the favour of; II. L 6. 3.
-^ To be complete, perfect, IV. i. 81.
fH Two, a pair of, VH. ii. 88. 8*
Hang
Bjjf The 4th tone. A nunteratire fbr car-
£^ riages,VILii.4.x.
The
THE 18m RADICAL, J\
A Eight, L i. 7. x 7 , a4, at at, m
^j eighth, L i. 8. 6: IV. a 18. 3.
^ (i)FabJic,HLia.c> -^- J ^ #w
fcww0 'ffc to take office sustained by the Stale,
V. i.4.7. (aV A title of nobility, trans-
lated by du*e,V.a 8. 9, 4 j 8.4; 8.6, *f a*.
— >^, the three highest officers at the
royal court, VH. i. 88.— It often follows
the names of States, and honorary titles
of the dukes. ffl ^, IX i. 1.7, etmL,
*upe.—qfl£ j^jr ^, L it 4. 4, 10, rf oZ.—
g^H.it^io rf al.-^2p^,
v.aa 4 .-|^ip^,v.i9.i,s,a««i.-
jg jP^,ILail.3, e*crf.-^ 2p
^Lii.l«.i.-j^^^IH.L8.i..-
J$£^l.ai8.i,*al.-jg,£,
Lai8.i.-flgjg^,V.aA 7 .-
V.iias.— J||^,V.i9.3. (3)U«ed
in doable surnames, ^. HH, V. i 1. a. —
IILi. l. 4 ,«oJ. ^<^TLlhi y €(aL
-mail. ^*p,iLii6. 4 : m.
a 9. i,eJat ^^VLU.8.3. ^
|$,IV.i.l.,. ^f^IV.ii.87.!.
Compare |j| ^, and i- ^, IV. ii
24-a. MiVM'^ B^C'X'
aneestors of the Chan family, L 1176. 4, 5.
^ ^ and ^ ^ life, a minister of
the kings Win and WuTTV.L I8.1 : VL
U.H.6: VH. 1.88.x; il 88. 3.
Six, IL i. L a ^ ^, the pitch-
tubes, IV. L 1. 1, 5. ^j ££, the six
degrees of dignity, V. a 8.3. ^£j|j,
the royal forces, VL U.7,8.
km
2^ To share, V. a 8. 4.
A particle, much used in poetry, IV. i.
8. a: VII. i. 88. 1,
To hare in common, m. i. 8. a; 8, 10,
1.9: VLii.13.
The third personal pronoun ; the pos-
» pronoun of the third person: the.
^ Ihexsttone. (i)^tjft, to perform,
*"* discharge, V.1L a. C (a) 4fc T,aname
of office ;— the superintendent of Works,
V.L8.a.
J£ Sharp weapons of war, LL 8. a, 5; ft. 3;
11, 7.14; fi.ll.3s U.ai.8,4; 8.4: IV. J.
W l. 9 :VLiil
that. Both singular and plural. Austin.
J^ Completely prorided with, H. i. 8. ao.
tt» jH^^,VLa&5. (a) A canon. Jg
Jj^, name of a Book of the Shft-ehinfc
2£L together, IL L 8. 18: IV. a 89. 5s VL
L10. i;U.i; VILi.9.6. OhsertellL
ii.9.zi. ^Ifc ^,<llne silver,' IL a 8.x.
4J\ Mo's principle of taring all
ly, HL a 9. 9: VH. i. 88. a.
THE 18ra RADICAL, |~J.
A surname. JtL 2p> a disciple of
Confucius, IL i. 8. 18, an.
Twice, again, V. a 6. 4, 5: VL a 7.
A cap of full dress or ceremony, VI. a
8.6.
THE Uxh RADICAL, t~J.
#
mtoi
Sr
^7:V:
a bonnet, IL 1.9.x: IV. a 89.
l.z. To wear a cap, ULi A 4.
Th* 4th tone. To cap; the <
ony
toMH of capping, III. a 8. a,
^ ^ ?S?> * prime minister, HL 1 8. 4.
ek*«NJ
THE 15th RADICAL, JT.
^ Winter,VLi.5. 5.
fan?
2)1 More properly Jtt. How much more,
Avon? — in the concluding member of a sen*
tence 9 IV.i.U.SL It is generally followed
by jlL at the end of the clause, V.i 7. 7:
VILi.88.a. Jfc is sometimes Imme-
diately preceded by jjjj, and in the
previous clause we here the particles H t
ft
lit V.a4 5 ?7.8, 4 (J|ftw*>
*QJL ^ • • • ^) : ▼lTB.**! &**
viLaift.
To melt, fuse.
A5.
VlILi.
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CHINESE CHARACTERS AND PHRASES.
[VttfMX HL
]]£ To frMM. Jft-to enxTer from cold,
tan* LL5.4; ilO. i: yiLiM.3.
THE lent RADICAL, ^.
A stool, EL ii IL a.
All,— preceding the noon or elause to
which it belongs/II. i A 7 : V. & 2. 3 (bU);
A4: VLL7.3; IO.3; li.7.3: VILi.10.
The female of the phoenix,
the phoanix, IL i 2. e&
W\i BtJBLithenameof enode,VLaa,
A*
cftl
3.4-
10
aVft
m
*
htm
nan
J**
THE 17m RADICAL, JJ.
Bad, calamitous. Spoken of seasons,
and joined to & or K, I L 7. ai, as;
ii.lS.fl: ILii4.a: mTi.S. 7 : VLL7. 1 :
VIL it 10. Without^ or Jjg,Li.8.x.
(x) To go, or oome, out, L i 6. a; ii. A
x^lAx,*el,eaej*. flj 5j^ and [fj
jfc, to oome out from, I. ii. 18. a: IL i
2.a8;tmt£fj ££-to travel on, L i 7.
18, atal (a) To send out, to issue, L ii.
11.4s IV.ita.fl. £H -to put away, to
divorce, IT. ii. 90. 3. (3) To quit, leave,
LLttlA r, 4,5» *•*. (4) As correlate
with y^ f abroad, in opposition to at
heme, L i A 3: HXii A 3; in opposition
teatoourt,VLii. I6V4. 8">V
A cuirass, defaisive armour, IL i 7. 1.
THE 18bi RADICAL, JJ.
A sharp weapon, LIS. a; 4. a, 3.
(z) To divide, m. i; «. X3. #►- to
divide, impart to, m. i A xo. (a) To
diatinfuiah. g£ ^ ^, indiflerent
to,VLL2.x,a. IMffsrenea,yiLi.86.3.
The4thtoi
TIL i 21. 3.
The lot, apportionment,
(z) Tojranish; punishments, L L 5. 3;
; 00: UL L S. 3: IV. i 1A 3. Penal
~ L EL t A at IV. t 1. 8: V. i. 6* $.
laws. ILL
(a) To give
an example to, L i 7. xe.
Vtrst,VLii.7.3. Early wajs, VIL ii.
87.x.
The 4th tone. To distinguish, HX i
* 19* >pf JJ|J> to have separate func-
tion., nFi. a a
(x) Sharp, Li. 6. 3. ^p, sharpness
cftongue,VILii87.ia. (a) Gain, profit;
mprofit,LLl.e,3,4,6,tfa*,eja**. ^|
5
m
ft
j*, advancement, IV. ii. 88. a. J£;ftfr
advantages of situation, IL ii. 1. x, a, %
4. To count profitable, IT. i. 8. 1. (3)
if aturalnessj being unconstrained, IT. ft.
28. i.
To make; to regulate. I. L ft. 3: 7. at,
oa: m. i A 13: VIL i 22. 3.
tions, rules, VIL a 8A a.
keep within certain rules,
^jty-an allotment, V. ii. A 4.
Tosteb.n.i.2.4. 1V>critkia%TiLn\
87. xz. In L 1 8. 5, where it means ts
wound, it is said to be read ttl, in Use 4*
tone.
b tu. L 8.4.
ck'im
M
m
kttng
M
m
1
To cut, to pare, - to diamesnber; t»
deprive of territory, IV. LI4: VAE.A
3, 4? 7. a.
(1) Befoi^ in front o£ £ jjfa,+oi
spread before me, VIL ii. 84. a. ^tfrjMTv
before you, Li 7. x& "j& ^ $&* bosero
your Majesty, ILit a 4. (a)a^otma^L
ii. 16. x, a. ]ft fj, formerly, Q. & A
x; 7. x; 10. a; 18. x.
(x) Then; denoting either
sequenoe or a sequence of
generally the former. The
often intheoouras of thai
find it difficult to translate the i
inBnglish. fata** ffl^f^ f wMi
so then, ia very common. 80 is jIu ^
a pattern; an example, V. L A 3: VL i
6. A (3) To make a pattern ox; to eer-
respondto.IILiAxx. These two uanans
are in quotations from the older dearies
In Heneius himself, Brf ia simply the
particle. "*
Strong, IL i. 2. 13.
To cut fty ^-cookery, T.i7.x,&
To begin, to found, L ii. 1 A 3.
A sword, L ii 8. 5: HL i A 4.
^ ^ an ancestor of the Una* of
the Chan dynasty, L ii A 4.
THE 19m RADICAL, jjj}.
Strength, force; vigorously, L i 2. 3;
7. xo: nLLAxe,efel iBjffftodo
oneTs utmost, LiilAx: V.Ua Ao 1
jJj,Li7.x 7 . 9^J,IV.iL5. ££
^J, to labour with the strength, ->tha
sweaiof the brow, IILLA& j\ g,
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CHINESE CHA&A.CTEB8 AND PHRASES.
625
to
H
penoiialMrvio^yiLU.S7. x. Jfefft
ZJ* it, to exer t on e's strength * whole
day, tL it 12.6. pUl^^f^used
hy a single two-horsed carriage, VIL it
(z) Achievement, work done, I. ii. 14.
3:IL11.3,i3:VLiL«,5. ^ty- benefits,
merit, L i. 7. xo, xa: HL ii 4. 4, 5* |S
Xft, en interehangs of the productions or
labour, HX1L4.3. (a) >J> jjjf, a short
period of mourning, VII. i 40. a.
To add to; to be added, VLL 10. 7: VIL
m.s;»4- jJHl4^»|W^ , * ode<IWM ^
to increase, L i Jl z. T o exereiss to, 1. 1
7. ia: VLa a 1: VH.iO.6. To raise,
appoint to; to be raised to, EL L 2. x :
T.ite.6.
Toheln,LiL8.7;4.5: ILi.2. i6;5. 4;
ii.l.4: m.ii.8.s(N.B.)? VLa 7. o.
The system of mutual aid, on which the
ground wee divided by the Ghau dynasty,
IILi.e.6, 7,9, 15, ia
$jf ]$, the appeaxanoe of being
moved, or of changing countenance, V.
a*, a: VI. a a 4.
Yalonr, bravery; brave, I. ii. 8. 4. 5, 6,
7, 8: IL i 2. 4, & 6. 7: IIL ii. 1. e: IV.
iX».z ? 80.eVf.il 7. 3.
To urge, -fyjjfc jfa £, you must
exert yourself, ifiTi 8. 13.
*
t
f
To mote, excite, I. ii 11. 3. To
others, IV. ills. To stimulate, VI. a
lev a, ttf Jfit, movements of the ooun-
tsiianee,Vlfii88.a. $}/&\j£$)
/Qy to be perturbed, unperturbed, in
To aim at, attend to ehiefly, VI. ii 8. 9 :
TO. i 46. z, a.
(x) To conquer, be enperior to, subdue,
Li 7. 17; tt.10.xt It i 2. 5; 7. 5; ii
Le,5» VLiia 1; itag: TO. a La.
(a)Insiiamc,Jg;^g£,IILaai.
The xet tone. To be equal to, to sustain.
Lii2.x. J|^-tolift,VLa2.3. ^
"PTjVy flowed by a ▼orb, - more than
cenbe...,Li&3; iil*. x: IV. il.5:
TO. i 28. e; a 81. a.
(x) To toil, m. it 6: V.iia. To
make to toil, VL a 15. a. jB^g»,the
toiled, L a 4. 6. So j£, in TO. i 12,
but in V.iLa.££ -punished, (a) Ser-
vices, VIL i. 48. a.
The 4th tone. Toenoooxage,IILi4.a
*
oVfti
m
(1) Power, force, VIL i 8: VL i 2. 3.
(a) Opportunity, the oircuxnetanoes of a
oaeo,ILi 1.9: IV. i 18. a.
Laborious, HL i a 7.
ofYao,
Meritorious, VIL i 4*. a. (a) |£
the highly Meritorious, an epithet
ULi4.8:Y. i.4. x.
To advise, exioourage, EiiS.1.
THE 20ib RADICAL, /J.
Do not:— prohibitive, I. i 2. 3; 8. 4;
7. 04; a ft. a: 7.4,51 10.a,3;16.a:IL
i.2.9,i6:V.ii*.3:VILa84.i. Some-
times the prohibition is indirect, Lift.
6: IL a 11. 3: VI. i 10. 5: ? IT. i2. z.
To walk with the hands. 'fr^ty**
crawL as an intent, or one unable to walk,
HX i ft. 3; a 10. x.
Lying on the ground, jtt 40, see
shore. m * **
THE tier RADICAL, £.
WL
to
tea
*
J*
Yk To influence, transform ; to be
^J formed, IV. i 28. a: VIL i 18. 3; 40. a
(N.B.); a 2ft. 7. >ffc %, the dead,
those whose bodies are in course of decom-
position, n. a 7. 4.
j[> (1) The north, ELi as. In the north,
pW m.i4.za. ^(J jgjf, the face to the
north, the position of ministers in the
sovereign's presenes, V. i 4. x ; a a 4*
;Jfc;JJt the rude tribes of the north, L
ail.a:HLaa4:VII.ii4.3. Hfc$$>
Li7. xi eiai (a) In a double surname,
n. i a 4, «:— ▼. a a x.
THE 22m> RADICAL, £.
P^ A workjooan,— -properly in wood, IIL
esejNf a 4. 3, 4: vn. a 6. x. \j{£\, l a
ax. ^|£> * master •workman, VLi
20. a: TOTieLa.
gjptiixaiaxriv.
JAeaajr
H
J*
ii. 80. 1.
A basket ; to bring in baskets, HZ a
ft. 5.
THE 28nn RADICAL, -£».
|/L HP, a common men, one without
any rank. L a a 5; ia z: V. i a a; 6.
3; a a 5. Joined with gC M&, WL
as. 3: V. L7.6; ii La: VIL i 22. a.
In VL a a 3, pC ohould be taken aa
a numeratiTe for fowls.
To conceal; to hide themselres, IIL i
4.7.
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626
CHINE8E CHARACTERS AND PHRASES.
[IHDKXIIL
eVfat
pan
THE 24th RADICAL, -|~.
Ten, ten*, L i 3. a, 4, d ei, mug*. -|-
— 0,-4^ Z^ M» **• •kYanth month,
the twelfth month, IY . it 2. 3.
A thousand, L i 1. a, 4 ; 7. 18, ef at,
It
i
c*l
eh'io
m
ch'ing
ydan
Half, IL i 1. 13: IIL ii 10. x.
Low, mean, L it 7. 3 : TL i 1. 3 : III,
iift.a: V.ii.6. a.3,5. To consider maan,
HL9.a
(r) To die, IV. ii 1. 1, a. (a) At last,
IV. ii. 88. x: VIL ii 28. a (afterwards).
So,)ft2$f-t|i,V.ii.6.4.
2£jj$, abruptly, Li«. a.
(x) 800th, southern, H. i 8. a: V. i 5.
7. jj^-ln the south, L i 8.x. j&-
to go southwards, L ii. A 4. ffc HJ,
the royal position, with the face to the
south, V.i Ax. ButLiill.o: IIL It
6. 4^and VIL ii A 3t **• different, (a)
r, the name of a place, VL ii 8. 3.
i, a barbarian of the south, IIL i
A 14.
(x) Extenshre; extensively, IV. ii 16:
VIL ii 92.t. Applied to the wide loose
garments of poverty, IL i 2. 4, 7. (a)
To gamble, IV. ii 80. a.
THE 80H RADICAL, "fl .
(x) Tobein peril, L L I.4: IV.i8.4.
To endanger, 1 i 7. 14: IV. ii 80. a.
Perils, IV. i 8.x. ^-b under a sense
of peril. VIL i 18. a, (a) ZT A the
name of a place, V. i 8. a. <AS *
(x) A particle, -that ^ indeed, Li 7.
6. (a) To approach, go to, IIL i 2. 4.
To refuse, decline, V. ii A a, 3.
A noble; a high dignitary or chief
minister, IL i.2. x ; ii. 6. 1, a; 10. 6: IIL
i 8. x6: IV. i 8. 3: V. i a a; ii. 2. 3,5,
6, 7; 9. 1, a, 4: VL i 16. x; ii 6. x.
THE 27th RADICAL, /"~.
Thick. JB[ - liberally, sumptuously,
rn.Ls.ft $? J? %i> where one
should treat well, VLL i 4A x.
An origin ; a fountain. 8eems to be
used for yS, IL ii 1A 1 ; ;18. a.
The 4th tone, i q. BS. Tour good,
careful people, VIL ii 87. 8, 9, 10.
as
His. their. It occurs only in quota-
tions from the Shih-ching and Sh&-ehin&
La 8. 7; 6.5: HXil.5; u.5.5. vn.
iiA5» IO.3.
(x) To oppress, IIL i. A 3, 5. (a) The
title of sn unworthy sovereign, VL i 6. a
3(-'The Cruel, 4 IV. i 2. 4.
To be satiated, IL i 2. 19.
ft*
JH The 1st tone, i q. jJPL But the mean-
sen ing seems to be the same as above, — to
be satisfied, L ii. A 7.
THE 28th RADICAL, /*.
(x) To ao away from ; to leave. Both
active and neuter, L ii 11. 4 ; 18, a ; 1A
a; 15. 1, a. #* aZ., ewpe. (a) To be distant
from, IL i 1. 8: IV. ii 1. 3; 7: V. L <k
a: VIL ii 88. 4.
The 3rd tone. To put away; to remove.
L ii 7. 4: H. ii. A x : IIL ii 8. 1, at at
THE 29m RADICAL* jj£.
Moreover, further ;— continuing a nar-
rative by the addition of farther peitiou-
lars, L ii. 11. 3: IL i 1. 8; 2. 8, xo, re,
*aL,*up*. ^-and still, IIL ii. ft. a.
*
<*'«
X
(1) To come to: to reach to; to 1
to, I. ii 18. a: IL ii 11. 4: IIL i 8. 9:
VLii5. 4 : VIL i 27. a; 29;ii.I. i,a;
28.x. ^-towsitfor,V. L a 3. Jgj[
2^, eo as to reach to, L i 7. xo, in, "HT
2^i Lii U.4: ELii2.6: VILLeLi.
(a) At the commencement of nlanasa, a
conjunction, - and when, Lift. 1 ; 7.
ao: ILi A a, 4; U.8.4: HXia.5; 8.
3; ii9. 5: VII. i 16. a; 16; ii «. (3}
As a preposition or conjunction, —and,
I. i 2. 4; along with, IV. i 8. 6>
(x) A friend, friends, L ii 6. x : IL i
0. 1, 4 ai Joined with JJjj, IL L 6. 3:
IILiA8:IV.ii80.4. (a; Maintaining
friendship with ; to be friendly, IL i 8.
i:IILi8.x8: V. ii 8. 1,3,5; 7.4- (3)
A name, j^^,in.L2.
(1) To return (neuter), LiiA7; 12.a,
eioi Active; sometimes « to recall, L tf.
11.4'H.ii, A 3; 12. 4, e* at
to report the execution of a <
IIL i 2. 5; ii 1. 4, at ai (a) To
back to, LL7. 17, 33, a* el. ?VILii.8Ax;
87.13. (3) To turn the thoughts inwards,
L i 7. 9. Compare & Jjj£, self-exam-
, ination, IL i.2. 7 : rV\u. 28. 4,5,6. ^Jt
J§p, IV. il2. 1: VILiAi. /j£lt
^2, Ac., IV. i A (4) To turn round, IL
LI. 6, (5) On the contrary, yet, ILi 2.
10. Contrary to what should be, IT. i
2**.
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CHINESE CHABAOTERS AND PHRASES.
627
iaa;U.24.a, (6) )fc jg, to repeat,
•gain and again, V. ii 9. i, 4: VI. i. 7. a.
Observe IL ii. 6. 1, a.
j|fc < x ) JPL$t> * father's younger brother,
an uncle, VLi a 4, 5- (*) # #>
as*
m
us*
p
D|)
*e
elder brother of Ghau-kung, EL ii. 9. a, 3.
(3) In surnames, VI. ii. 16. i.-II. ii. 10. 6.
Totako,I.iil0.a,3; 11. 1; 14.a,#toi,
ess** To obtain, receive, L L 1. 4. To
find ; ehooee ; approve of, ILL i. 6. 3 : IV.
L&3; iiiai,a; 2I.3; 24.a,eia<. To
seise, IIL ii. & 5,4*0!.
To receive, ILL a. 4; 9.x; 118.1,3,4:
V.ii.4.a,3; 6.4,5.«tfol.,M4|M. To accept,
whose instructions they might receive,
ILii.8.9. ^J^ff^^wasre.
ceived from a proper souroeJvH. i. 86. 4.
Venerable Sir, Lil. a; 6.x.
thatoldKdo,VI.iiaa.
A thicket, IV. i. 9. a.
THE 80m RADICAL, p .
(1) The mouth, L L 7. x6 : VL i 7. 5, 8
( P - the tongue, tongues,Vn. a 19. a) ;
"" •-# the mouth and
3. pjfc
^
24.x; 87. ia, pfttl
body, -the body, iv!ifl9.
VI. i.14. 6: VU.i 87. x. (a) fj -indi-
viduals, a sort of numerative, I. i 8.4 : 7.
84: VILi22.a.
To call, to summon, L ii 4. 10: IL ii
*5»7i">: V.ii7.-,3,4,*
To knock at, VIL i 88. 3.
Antiquity, ancient, L ii 1. 3: IL i 2.
a«,ei*,**ej». -fcZ,\i*<**+
quest occurrence, sometimes meaning As
amcim* generally, but often the ancient
kings and worthies, L i.8.3; 7. la: IL
ii. L 13, ei «l "jt ^, the ancients,
anciently, IL ii. 7/e: IV. i la 3* IIL
ii 7. i. "jjj ^, the ancient duke, the
title of W ;$£, an ancestor of the ChSu
family, THi 6. 5.
May. Panim. Like may in English,
fiT may represent possibility, liberty, or
ability, "jfj" J£J is very frequent, -may.
The j£j[ may sometimes be explained by
fervor, therewith, but not always. "j5Tia
not always an auxiliary, but often con-
veys a complete meaning. Observe pf
and yf% pf in IIL ii 1. 4, Ac. ftc
The 1st tone. In the name <tf Bft,
L ii 8. 1.— Vn. i. 9. x. HJ ^
shih
to
so
fuwg
fete
mimg
?
cMm
History; historical, IT. H. 21. 3.
(1) 1*0 right, ;£r Tt, to-H>n— the
right and left, Liifc 3: H.iilO.7: IV.
ii 14. (jSf ^p, the right « the west—
of Ch%VL ii.6. 5.) ^-attendants, I.
ii7. 4, 5 : ? disciples,Tv. ii 81. x. (a)
^| gjg, the title of a high officer at the
courts of the princes, IV. ii. 27. x, a.
To preside over. The phrase ^£f f|J
- * the officers,' generally those of inferior
rank, I.ii 12.1, a; 18.x: III. i. 8. 4: VL
^10.4. ^ffj5g-,ILiil0. 7 . fj
fljr, the minister of instruction, IIL i
A a f|j jfey the minister of justice,
VL ii a 6. f^J g£, the city-master,
V. i a 3. HJ ffi, the master of the
horse, V. U3.
Each, every, VIL i 4. a
(x) To agree with, I. i. 7. 9: IV. ii 2D.
5 VII. ii. 87. 11. (a) To unite, IV. ii 1.
3. Observe VILU. la x.
(1) The same, L ii la a: IL i 2. aa:
IH.i4.17, dai.,*wp*. Often -to be the
same, to agree, in or with. ^J3 ftL
are there points in which they agree?
IL i 2. 04. To make the same, IIL i 4.
xa To consider as common, IL i 8. 3.
^j i£, agreeing with, VIL ii 87. 11.
@ Bfl«*U in my court, II. ii. 10. a.
Adverbially.— together, in oommon, IIL
U19: VILill.3. (a) To share, Lit
l.a 7 ; 2. a;4.a,«ot. (3)Aname,IL
ii. 8. 1, a.
(x) A prince, a ruler, Lii 11. a: HXii
great TO, the founder of the Hsia dynasty.
Sometimes - the Hsia dynasty, or its
founder, IL i 1. 10: IIL i 8. 6: IV.i.8.
3: V. i 6. 7. (3) jg? Jgf, the title of
Shun's minister of agriculture, Tat (Chl\
HI. i 4.8: IV. ii 29. 1, a, 3, 4.
(x)Thename,VII.ii86.a. To name,
HLiAn:IV.i2.4. ^^^^|,
the fourth finger, VLilSLx. (a^Jwne,
VLaax:vn.iiiL %jjt%,
illustrious men, H. ii 18. 3.
An officer, a minister, IIL i. 8. 13 : V.
i.8.3. ^'^ the office first held by
Confucius, V.ii 6. 4. ^^,ILU6;
A prince, a ruler. Jtarfm. It very often
occurs in correlation with BT, a minister.
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528
CHINESE CHARACTERS AND PHRASES.
[index m.
«rfk
jB* ^f., the superior man, a designation
of the individual high in talents and
virtue. Sometime* indieatei station, ^
^seeon^- $5 #'» designation
of Shun, V. i A3.
To bark, IL i 1. xo,
(1) No, L i 7. xo, 15, 16; iilA a, ef ei,
(a)Ornot»ILiAx; ii.2.3; Ax.
of a State, L it 8. 1 : IV. t
Ml
f
7. a.
To tell, inform, announce to, L iL 1. 6\
7:lAe;16.x;lAa,8,e*eI.,es«ef. |£
&> ^£, the helpless, those who have
none to whom they ean tell their wants,
LiLA 3.
To annonnoe respectfully and request,
IV.Ltt.a: V.LAx,e.
(x) Pomiwk. I, my. (a) In the name
mi
2
ao
(x) Complete, TO. ILIA (»)/ff]0tt>
turning or wheeling about, TIL iL 88. a.
(3) iq. OB, to help, give alms to, V. iL
A a, 3: VI. iL 14. 4. (4) Name of the
Chan dynasty, or its original seat, Lii. 8.
6: IL L 1. xo j ii 1A 4, * •*, •**«• $!
A , the founders of the Cfcau dynasty,
IILiAA J|J ^, the »mous duke
ofC%au,ILiL7>*<A,es«jM. /|j}ff>
V. iL7. A (5) A name, VI. a A3.— V.
L A 3. (6) A surname, HI. iL A x.
Taste, flavours, VL L 7. 3, 85 17. 3:
VIL it 2*. 1.
To ©ell out, VIL i 86. 3.
(x) To charge, admonish : orders, HX
aia; ft.6: IV.i7.a,3: V.iA4,e!ei
To appoint. Applied very frequently to
the ordinances of a sovereign or ruler, L
iL A 6; 18. x, et ei, sasjM. Applied also
to the ordinances or appointments of
Heaven or God, IL i. A 6: IIL L 8. xe,
§i «{. j& - the Heaven-ordained, mean*
ing our nature, VTL L 1. 3. Observe IL
ILIA 3 ^-^ to return-— Le. report
the execution of a commission, is com-
mon, (a) To instruct ; instructions, HL
LAssV.LLa; Aa: VLa7.s. (3)
«^,speeohea,ILi.2.i8;d. L (4)
Etta double surname, V. L 1. x.
Harmony, accord ; harmonious, accom-
modating, EL ii 1. x, 3: V. ii L 5.
(x) All, IIL iL A 6: V. L 2. 3; A a.
(e)JBft fr\ t a double surname V.l Ax, a,
*♦
f
To chatter and clamour about. HL ii
Ax.
The 4th tone. To swallow, take a
mouthful, IIL ii. 10. x.
Sorrow; to lament, m. LA 4, 5 : VIL
iL8Ae. Ale* for I LU.&3- $£q£'
alas!— at the end of ihe s e n tence, IV. l
10. 3: VLLlLa.
To vomit, HL ii 10. 5.
A particle of exclamation, indicating
admiration or surprise. The moat com-
mon use of it in Mencius is at the close
m
frag
m
cat
m
of interrogative sentences. It in
p******* ** itkiJxl • • • "&» ^T • • •
other characters, ii. A aj 7. 4, 7, 16, 17,
en, et «L, sen*, jgf ^g is frequent,
L ii 16. x, a: V. ii A a, ef at Obeerve
at the end of sentences, V. i A a. * ci,
and at the end of commencing o l a ns a a,
the subject exclaimed about following,
and the sentence often closing with X^,
Jjjr, JSL, or some other particle, I. iLA
4?AS; &.$,*<*.,***. ^[&,alae!
VLill. a,#fal *****
Things round, circles, IV. i 1. 1, 5;
Ax.
To wall; to bewail, 1
13: VLii8. 3: Vn.iL8Aa.
IIL i A 4, 5; A
L 8A a.
May. ^^«iiuygettliroue*,LiL
A 3.
(x) A name of Yao, V. i A 7. (a) A
name,V. ii A 4- (3) £f &£> * P*«*%
VL ii A 5. "
(x) Trad ers, travelling merchants, L i
ILiAa; ii 10. 7. (a)
dynasty, IV. i 7. 5.
(x) To ask; to ask about; a q u esti on
Pots**. |Kj isoftenxollowedbyjf^,to
aekofore*; once, by J^, IL L L 3. (a)
t^J -to study; learning, IIL i A4:
ill. 4- (8) To send to inquire mr,
V.iiAa. m^,H»aA» (4)]
VIL ii 19. 3.
L ii A 4. (•) T»
The Shang dynai
(x) To commence, ;
instruct, IIL ii. A A (3) Tim name of
Yfl's son, V. i A x ;— of the count of Wei,
VI. LA 3.
Totaate, toain, 0IJ^ IV. i flk
(x) Good, virtuous; what is good; ex-
cellent, Li 7. ax; ii A5; A 4: ILiL
8;A?3,*-*^i«^ W*0M!te
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CHINBSB GHABAOTKBS AND PHRASES.
620
beskilful,I. i7.ia: ILift. xx, i8,*oi,
asm*. To make good; to cultivate, H. L
9.x: V.iift.3: VILi.9.6.
fTojoy, be glad; joyful, I. ILL 7; 9.x:
U.Ui; iilO. a: Y. i 1. s; ft. St 4:
VL ii 6. a; 1ft. 1, 3.
|fB jfa, the sound of itghiiig, VIL i
88. i.
Hfe (x) To illustrate, L i. 8. a. (e) To
£J understand, VIIL IL 15. 3: VIL L 21. 4.
fltt To mourn for, I. i 8. 3, 4 el The
J!»7 T period of; end all perteining to, mourn*
""* Ing, L ii 16. 1, a: VLL L ft?. 1, 3, rfel
The 4th tone, (x) To die, expire; ruin,
rZ* LL8.4: IY.LI.9. (a) To lose, Lift.
^ x: DO. ii. 1. e: V. ii 7. 3: YL i 10. 3.
f^p Lofty. |fe^La7. 1: m.i.4.15.
tffr To find pleasure in; to relish, L i 8.4,
25 6:VILii88.i. ^^
d| ifi ifi, magniloquent, VIL ii 87. 6,9.
Kfe A % with an insulting Yoiee, VL
a* i 10. 6.
«(x) To try, *g $fc L i 7. xo. (a)
^ forming the peat tense, L ii 1. a: IL i
ft. 7, 13; ii ft. x^a, efei, asms, The com-
bination ^!g! is frequent
P£ In the designation -^|^ 9 ILii ax.
m To bits, gnaw, ULL8.4.
Yessels; implements, L ii 11. 3, 4: V.
dft lii.6: YLiilO.3. MS5,IILL4.5.
|{| Orer against, ^g £$, towards one
asters another, IIL i 4. 13.
M (x) To dread, IL i ft. 4. (a) Pressed
*JJJ byurgeney ofafidrt, IL ii 7. 1.
9 S 9' indiiferMlt and »»IfcwlWW.
Aeies V.U. 3: VIL i 9. a, 3.
9| A seek, L ii 5. 4.
THE 81st RADICAL, p.
Four. Se*t. |KJ <f$ and |KJ #£
^ fjj, a name for all suhjeet to the
royal rule, Li7.xa: m. ii. 6. $, 7, etoi,
a***. ObssnreIY.iil8.a:YLail.3.
|R| ^T and JHJ A the four quarters
of the kingdom or aState, Lii 8. 7; 6.3:
iLiLio.Kei fn)flf>fn)jg<»»a
H
1
lfos»
*u
[7g jft, the four limbs, IL i * 6: IY.
a80.a: YILiftL 4 ;iift4.x. ^^
the four Tirtuous prineiples of our nature,
ILift. 47. TO M, four oriininals, V.
i8.a. p^ £aU the barUroustribes
about the Middle Kingdom, L i 7. 16.
The name of Confucius's favourite dls-
eiple, IV. ii ft9. a, 3.
(x) Then, therefore, I. i 7. so. (a) By
means of; taking adrantage of; II. ii 10.
4: m. i 6. x. (3) To aooord with, IV.
i l»6w
To be distressed, VL ii 15. 3.
(x) Firm; to be made strong, ILiiL 4.
(a) Stupid, VI. ii 8. a. (3) Aa an adverb,
—certainly, indeed, as a matter of eourss,
1. i 7. 5, 17; a 11.. 3 1 VIL iL ft. x, ef at,
I:
[g] Apark,I.iift.x,a l 3:nLii9. 5 . fflt
W H, the name of king Wan'a park, ft
BB SI Bl> * he ^PP^nn^ of being em-
yft barrassed, V. i ft. 4.
AState. M Sffc^l
*■* the royal kingdom. =jP» ffr ^ L— ,
the State of a aftu, L i 1. 4 ,* tat sueh a
State isealled |$ ^ ^ gJ,Liil0. 4 :
ILL I.13. B| ^ -the people, Lit
7. 4, 5: VIL iLftftjtat alao-a eommom
man, IV. iL 8. 1. jg ^£, a State, with
its oomponent great families, L ii 9. a,
eiei,es«M. f±f g|, the Middle King*
dom,Li7. 16, del, but-in the middle
of the State, ILii 10. 3. H- city, IV.
ii88.x: V.iii.4. Used for ij*,V.ii
7.4. ^B,toadministeraState,IIL
i8.x ^^"
19 A garden, m. ii 9. 5.
THE ftftan RADICAL, J^.
+ The ground, soil, ILii 7. 4: IV.iift.1:
"J5* V. i4.a. Territory, YL ii 7. a;— but
for this meaning J^ J^fo ** oommonly
used, meaning also newly-cultivated
ground, Li 7. 16; iil6. 1: IV. i 14. a, 3:
VLii9.x;14.4,tf* ^1^, plains,
m. a 9. 4- •
+ The 4th tone. Berk about the roots of
14 the mulberry tree, IL ii 4. 3.
3p To be in; to boon; to depend on 5— the
JJ where, wherein, and whereon following.
Pam im . As a preposition, — in. on, Li?.
ao: IIL i. 8. 3; in the esse ot; V. i ft. a.
VOL. n.
Mm
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530
CHINESE CHABACTERS AND PHRASES.
[indkx in.
ft
*9
eft**
to
-, where is, how is, L 1 4. 5 : III.
1 8. 75 VH. i. 88. 3. Observe j|| ^
#,Lii& 7; f£f|j^#,iv.ii
11. 1 ; also IIL ii. 1. a : VI. 1 2. 3: VIL
148. 1.
(a) A name, VL ii. 10; 11. x.
(x) The earth in correlation with
heaven, II. 1 2. 13: VII. 1 18. 3. . im-
position, II. ii. 1. 1,3,3: VL17.a. (a)
The ground; territory, LL5. i,a: II. 1
LS:Y.iL2. 4,5,6,^ B,etaL,*t«p6. Jjjj
-lands, III. 1 8. 7. Observe ^ J^Jj,
HL 1 8. 13. jh JA is common in this
sense. See J^. jX jj|j also occurs,
HX 18. 14. (3)^-plw«,I.i.7.4,7:
IV. 1181. 3. ift-r«gion»iIVii.l-3.
Equal, IIL i. 8. 13.
To fit, L 1 7. 4: IX 1 9. x ; ii. 11. a, 3,
ttdL
(x) To hand down, L Ii. 14. 3. (a)
^M,to8hed tears, VLiL8.a. (3)
^jH, the name of* place, V. 19. a.
A wall, HI. ii. 7. a.
(x) An anthill, II. i. 2. a8. 80 Chd
Hst explains it, hut in the dictionary its
sound with that meaning is cMh. (a)
jig jS, the name of a gate, VIL 186. 3.
(x) City walls, L il 18. a: VIL ii. 22. 3.
jUt 4R, inner and outer or suburban
wallsfn. il 1. a, 3: IV. 1 1. 9: VJL il
IO.4. (a) A city, cities, IV. 114. a. B]
jfi,V.L&.& (3) ^Ui the name of
aci$y, IV. 1181.x. ffi ;j$,id.,V.16.i.
jgC A boundary; to bound in, IL il L 4.
eft'da*
To lay hold of, to hold ; to apprehend,
IV. 17. 65 il8.4? *>. »; 24. a: VI. ii.
12. x : VH. 1 86. a. &£ pfa, to hold a
medium ; ^ — •, to hold to one point,
Vn.126.3,4.
fang
shoe, IL 11. 9.
The hall or principal apartment in a
house,I.i.7.4:Vn.il84*a. (a) $j
*S> the Brilliant palace, built for the
purpose of Audience, L il 6. x, a.
ckim
pdo
cM'cm
a*
man
m
thing
tim
m
ho
m
hwM
±
ahih
ton
Strong, L 1 6. 3 : II. il L 3.
To endure, IV. it. 29. a.
The name of the ancient sovereign, IL
1 2. a6 ; il 2. 4, d ok, m&mtme.
To acknowledge,. to reply to, VL il 6. l
(x) An open area or arena, IIL 1 4. 13.
' W |& fxj|!> * plantation keeper, VL 1
14.3.
rx) Mire, mud, IL 1 9. 1 : V. il 1. x
(gfr$) (a)Boads,Lia S r7.xa
To fill up, H.1 2. 13. ^^> to fill
up and stop, IIL ii. 9. o> So 3R jfe
Vta.il 21.x. * **
tit toe, the sound of the drum, L 1
8.3.
Ornaments on walls, « to disfigure, IIL
114.5-
A border, a boundary, L il 2. 3. DO
*S£ft' 0^ Lli ^3: ILLl. 10.
Name of a prince of Cht, VIL L 88. 1.
(1) Ink. jfiB S, a carpenter's mark-
ing line, VIL 1 41. a. (a) Black, ITL1
2. 4. (3) Surname of a heresiarch*
*, a Mohist, HX 1 6. x, a: VIL ii.
ii. 9. 10, 14..
Tombs, IV. 11 88. x.
A channel for water; a ditch, IIL 16.
4:VLilll. 3. In other eases, always
in combination with jftfc, I.il 12. a: IL
11 4. a: ni. 1 8. 75 ilL a: ¥. a 7. 5.
A tract beyond cultivation, IV. 19. a.
(x) Mouldy in.il 10. 3. (•)**&
territory, DLL 1 8. 14. ***~*r
To pull down, IIL il 9. 5.
THE 88m> RADICAL, 3^.
(x) A scholar, a man of education and
ability. Jftwafta. (a) An oxueer, L 1 L 4,
etKupe. This and the preceding mean-
ing run into each other. \+ -fr«, fit
7, a
4dt ^fc , a son of the sovereign T*n&
V.18.5-
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CHINESE 0HABACTBR8 AND PHRASES.
631
#fc Strong, V. iL 6. 4. $f£-in vigorous
ctaasi manhood, L i 6. 3 ; ii. 9. 1 ; It. a: IL
114.8.
Solely employed, exclusively active, IL
A goblet, or jug 5 a vessel for liquids,
I. ii. 10. 4; 11. 8: III. ii. a 5. Always
in the phrase g| |Hf.
Long life, VIL i. 1. a*
akm
THE 86th RADICAL, ^.
(x) Summer, III. ii. 7. 4: VL i 5. 5.
(a) Great ;— a name for Chins, HL L 4.
is. (3) The name of a dynasty. L U. 4.
18. 10: V. i a 65 7. 6; ii 4. 4.
ktoei
*
J3^, the great Yu, the founder
6?£heHsia dynasty, m.ia& Wjj=J>
a covexeign, sovereigns, of the Hsla, IL
L 1. 10: IV. L 8. 6 (?): V. 1 ft. 7. (4)
fnoio»'a disciples, EL i 2. ft> ao ; UXL4.
J 3- (3) S jfif » *ae name of a place, IV.
ai.x. ^
Repeated, -the appearanee of being
reverential, V. L 4. 4.
THE 8*xn RADICAL, ty .
The evening, VL IL 14. 4.
The outside; outside; without, IIL i.
4.7; iL9. x; 10.«: V.iL 4.4; «.4tVL
~" L«. 7 ;iL«.5:Vlf. L8.a. (o) External;
what is external, VL L 4. x, a, 4, 5; ft. 3,
5; IL 1ft. 4. To make to be external, IL
12.15. (3) — £1 ^ £V, efter three
years; *t^ . . . cts at a distance of ... ,
V. ii 1. 7; VL il 18. a (4) In oorrela-
tion with pb, abroad, L ii ft. 5: IL ii
*• 4* (5) jtr 05» *»° n of the sovereign
Tang, V. 1 ft. 5.
jj£ Night, IV. a 18. a; BO. 5: VLL8.x,a.
fiss
*
A
Many: much, L i 1.4; iH. 1, a, ef at,
1* become many, ILL a 9. 5. In
nses H oontains the eopula in the
same way. Manytimes,ILU.4.a. Mostly,
VILi8ft.a. ^H^^MJtt,
extensive information, V. 117. sTvLii.
la*,
THE 87th RADICAL, ^.
^ Great, large Jgr^tly. Awsim. To make Jk
14 great,Liias. ;^- if the result were ^f
great, UX a L x. ^ £g, the nobler
Mm 2
part of our nature, VL i 1ft. x, a. y^
P^, a mssteiNWOTkman, VL 1 80. a ; VIL
see^.
H[£ EH, the name of a Book in the
Sha-ching,H.14.6> Hal j^^M.,
m.ii5w6; V.ift.a ^~J"\asonof
the sovereign Tang, V. La 5. + ^f ,
an ancestor of the House of Ghau, L il
8.1; 6. 5; 14. a; 15. 1. jj; $&>**»
Grand music-master, La 4. 10. "fc'j^
and H|£ ^ |£, a minister of wan and
W<LTv\L18. 1: VLiLa6: VBLLM.
x;ii8a3. +|Jj, the Tai mountain
in Shantung, Li 7. xx 1 ILi2.e8: VIL
184. 1.
(x) Heaven ,•— the material heaven : the
heavens, the sky, L 1 a ft: EL L 2. 13;
4.3: IV. iL 26. 3: V. L4.i >a: VILL
41. (a) Its more common use is for the
supreme, governing Power, with more or
less of personality Indicated, I. IL 8. a, 3,
7; 10. a; H.3; ift.ft: IX 14. ft; aft; 7.
a; ii 1. x, a; & a; 18. 1, 5: UX lag:
IV.iLxo; 7.x,s; 8.$; 12.atV.ift.ai
3i 4, 5t *> 7; a 1, a, 4; 7. 5, o; ii L a;
a 4: VLi 6. 8; 7. x; 1ft. a; lax, a, 3;
a lft. a: VIL 11. 1, a; 19. 3; 20. 3; 8a
x; a 24. a: ?V. 11. x,a. (3)^-^1
the highest designation of the sovereign,
Ltt.4.5: ILil7. a,e*et, ssajw. ^
"|t,see"]\.
(x) A male, males, L ii a 5 : UX 1 a
17. A husband, LiL a 3. db- a follow,
La&3. So, when Joined with |jB 9 II.
12.4J wtthjjftV.aLx; with§f,V*
ai. 3; with ^, vn.ii ia ^~£j|,
^ ^, UX 1 4. 8: IV. ii 80. 5. gC
^,^egC. £^,see£. £
jj^, a husbandman,TTT. 1 4. 5, 9, $iuL Ob-
a general name tor the officers of a court,
below the chief minister. Stuns. See
•specially V. ii 2. 3. (3) ^ ^-our
master— used in conversation. Applied
to Menoius. iMk Applied to Con-
fucius, deejfe ^« your husband, IIL
a 2. a. Observe IV. 1 la a^meaning,
my master; and so generally, IV. a 24. 3.
(4)^ ^, the wife of aprinee, IILaaa.
The and tone. (1) An initial particle,
which may generally be rendered by aew.
Sometimes, however, we must use A*» or
fcrf: and sometimes it will hardly admit
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682
CHINESE CHARACTERS AND PHRASES.
[lHDXXIlL
1
jvng
m
f
m
ri-
ot being rendered in English. Pamim .
(a) A final particle, with exclamatory
force, IV. a 24. a: VL L 1. a; ii. 7. a.
(3) Intermediate in sentences, with a de-
monstrstive force, L L ft. 6: II. ii. 8. 6:
VJX L 89. 4. To this are to be referred
former of which are common.
Toloee,II.i.l.8; a 1. 4 ; 4. r, a, *t eL,
sen*. To lose,— not to get, I. L8.4; 7.
a4,e*«L To fail of or in, IH. iL L 4 : VL
a7.a,efeL g ^J£, to lose one's self,
EL L 9. a: compare IV. L 19. x.
_(x) Even; evenly. In the phrase HR
j-,VILa87.& (a) To wound, -to be
!lV.iW.a (3) Used for ^,
the invariable rules of virtue, VL i. «Ta
(4) Barbarous tribes:— properly those on
theeast,aain|j||jW,IILa9.ix. But
used generally, IIL L 4. xa. We have
alsoB^^|,Lii.8,x;fg|| > Li7.i6;
fH J$ IV. U-l.il •**]!!§ %, L iL
11. a, rfaZ. (5) A surname, JXL L 5. (6)
In the honorary epithet, 4h lK, IL L
2. aa, a$, si ol, saejp. Also in the name,
^ The name of a State, HX iL 9. 6.
Services, VL L 10. 7, 8.
In a name. ^^^> v - *• * ■•
Shun's minister of Instruction, HI. L
(r) An interrogative particle, -how,
why,whaM.L7.aa;ii.fl. a: IILii.l.
a; 6.4: IV. a 28. 4, 6: V.L 8. 3, 4?
8. a; iL 4. 6; 7. 4, 5: VI. iL 1. 7; * 3:
VELL84; IL A 3; 22.3. ^|^g,LiL
18. a: VL IL 18. 3. In names, "g* jfl
t,V. L 9. x,e: VL1L8.4; 1& x.— fi
, IILii L4.
To snatch, take by fbroe ; to rob, L L 1.
4; 8. 4: 5. 4; 7. 33: m. a 6. a: IV. L
16. x : VL a 1. 8. Observe VI. i. 16. a.
To press forward; to make himself dis-
tinguished, VIL a 16.
THE 88ib RADICAL, ^r\
A woman, a female; a daughter, L a
5.3: m.a4.3;&5: IV.L17.x: V.L
l.Q,4ji.i;ii«.6:mil«. '& < T*»
a£ughter,IILa8.a;8.* -** #
n«
jftor
The 3rd tone. For
L8. 4; a 9. 1, a: IIL
The 4th tone. To give a daughter to
one in marriage, IV. L 7. a: V. a 6c 6.
ill. 4; 2.a,
way
m
oVi
*Wa*
The 4th tone. To love, be fond of.
■KF A, to be fond of strange things, V.
i.8.xT9.x. g^^, to become
friendly,VLa7. 3. Rondos never um
tip as an adjective in the 3rd tone, JjJ^
-good, fine, unless in V. L L e>
(x)As. 8*4*. We often find £P&
and -fa ]fl>, thus, such, so. (a) As -I?
though, since, LL8. a; 6. 3^6.4,5,4
at,*****. So^JJ^,VL L 7. 5; 10. 3,
mo on 'far, but observe the di ff e ren ce
between 4gt ^JJ at the beginning and
at the end of a sentenoe. Obeerve also
La 14. 3. (4) After adjectives, it -or
termination WVDLL 18; 12. a, efnL (5)
£p-to wish, EL a 2. x.
A consort, a wife. l!*diotfcmejysevs
that the most honourable inmate of the
harem next to the queen was called jjfo
but it asems to have the highest meaning
in L a 6. 5.
Irregular, utterly lost, IV. ji. ML *>
ftfcjKf, » go-between, a m a tchmake r,
iiTa**
A cleaned mother. b#Jft,T.
Awife,LL6.4,efol.,
wire and child, wives and children.
The 4th tone. To give to one to wis*,
V.Ufl. To have to wife, V. L Le>
A concubine, IV. a 88. x, a: VL L It.
7,8;il7.3. InVILa8Aa,^p^-
1 attendants and ooncuMnea,*
IIL a 2. a.
thih
To begin; beginning; first, LL 2. 3; 8.
3; 4. 6; a 2. 3; 4. 9; 11. a: II. L 8. 7;
a 10. 7: m. l 8. a (jr.*.), 13; 5. 3; a
6.4: V.L 2.4; ii- 1.6.
(x) For the present, if you please, La
9. x, a: n.L&Tax: VILL89.a. (a) la
III.L6. 4, the meaning is undeterndned.
A, or the, surname, V. a 9. 1, 4: TIL
a86wa "g*^thepeople,L L7.s
6,7, i©,ia, si <*V
To give up; to oast away, IL iLLs :
IIL L 5. 4.
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IMD1X IIL]
CHINESE CHAEACTEBS AND PHRASES,
688
The 4th tone. Public stores of grain,
Ac. 3gP ti^ , the first office held by
horufcVTa
Confucius,^
, 6. 4.
t^f, the wire of king Tat g|
surname, L it 6. 5.
m
cvneo
*
X
f
*
ft**
t
8
I
Beauty, VL L 7. 7.
Majesty, «Uead, L it 8. 3: m. a 2. 3.
To overawe, IL it 1.4.
To marry (on the pari of the man), IV.
L9«.i:V.iii f fl; it 5. 1.
(1) A married woman, a wife, III. t A
8; at. a gG &jkmit5. 9 : V.t
7.6; ate: VELtXfca. See (J. (a)
A name, ^ ^ t YIL a 88. a.
jj££ £^, a matchmaker, ICL it 8. 6.
A name. tt| Jtt# IV. t L z.
To flatter, VIL a 87. 9.
To be married (on the part of the
woman), IIL Hit.
An elder brother's wile, IV. 1 17. z, 3 :
v.ta.3.
A favourite (in a bad sense), and Aft
^,LL7. z6; it 16. 1, 3; ItL a 1. 4.
Tne name of a place, IL a 7. z.
THE 89m RADICAL, -^*.
(z) A son. Rmtm. But often it is
equivalent to <Md, abfliraa; ospooUlly
in the frequently reeorring phrase WE
3$+. So, in ^^-, an infant, HLt
8.3. ^-^p, a daughter, IH.it 8. 6.
ft «^, a virgin daughter, VL it L a
(a) A general appellation lor virtuous
men, which may be translated by ,
earn, dfeajefa, plflBt e/xi r, ft* Ssojtf. In
this sense it is often need in conversation,
and is equivalent to You, flKr. Observe
Sf£*,n.itL3,*nd — H-5 1 .
friends, my disciples, Lit 18. 1. In
sense it is very common after sur-
names and honorary epithets. We have
is used also after the sorname and name
or epithet together, as in 3j lffc <Z-,
MaL (3) A title of nobility, ^.8:3,
4,5* So,in^-^r, ILtL8: VLt6.
$iad||^ f ttLta (4) It enters
5l
Jfoie;
often into designations, as in -¥• ££,
"7 s J@>> *°* *°* Into "•»•• •J* ! •* **
|BEj -7 s , IV. a 88. 1, and perhaps 9ft
-y-, IV. a 84. a. ^-^, IL1L10.6,
and * fg, IV. a 84. a, seem to be
equivalent to surnames. (5) Phrases
formed with -^ are— ft -^ the
highest name mr the sovereign, ffssjii.
-7* dft, sons and younger brothers*
youths, La IL 3: H.L6. 6, eiet/ jjft
•7*, disciples, ILt 1. 7; a 10. 3; 1I/3:
IV.L7.3; JJS. ^descendant*, La 14.
3,** at ObeerveDT. t7.3; ^r-3^-, see
jti x ttt "¥*» * ne eroWA prince, III. t
1. z,efet; ^ -7*, the pupil of the eye,
IV. 1 16. i,e; ]g} -^, the designated
heir, VL a 7.3; jfc "T*' ■•• 5*C ' /h
-^T , little children, said to the disciples
by Confucius, IV. 1 8. 3 j 14. x; flt -5^,
aboy, ILt8.g: IV.taa; jg^T»<*>
IIL a 8. a, 3; »nd jg* ^, see jg\
Half-en-one, V. t 4, a.
Aeurname. That of Confucius. Paerfav
(1) To be in, IV. tl6.z,etet ^S-
to abide, VIL t 18. 3. (a) To be pre-
served, IL 1 1. 8, ef at, aseat. ^fit-to
be alive, VIL t 80. a. To preserve, IV.
ai8.z,etof. Observe ^S^ IV. a SfiL
(z) Filial piety; filial; to be filial, 1. 1
; 7. *+,* at,
(•) The
honorary epithet of a duke of Wei, V. a
f
8. 4; 6.3
hon
*-7.
(z)Inaname,VLt6. z,5. (a) A sur-
name, V. 1 14. 1.— V. a 4. 7. 295 .&,
IX it 10. 6. Observe 3* Jr* and Ip5
ft,VLiL5.
(z) The great, chief, Jg j£, VL 1 17.
a. (a) A surname. Tnat of Menoiue.
^ -y-, VL t 5. z >5 .-^ Jgt -^,
V.a8.a.~^||^andi||,IL
t 2. a, 5, «, a
Young and fatherless, I. it 6. 3.
friendless, VIL 1 18. a.
Children. Said by Chu Hsl to mean
wives and children, L a 5. 3.
&«
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584
CHIN8BB CHARACTERS AND PHRASES.
[nrDixm.
A*
•ft*
§
SL
aafse
or As*
An inxa^t, able to smile. g(^|^
j£,VILtl&a.
(i) A grandson, IV. 1 2. 4. -fp»<$&
descendants, L 11. 14 3. Observe Jg£
f.,IV.i7.s (a) In douMe suxMxnee,
i 1. 1, ef el— IL1L 10.6>-VLai&. x.
Who, which:— intenrogatiTe, L i 6. 3,
*«; 7. 17, x8; a 1. 4: IV.i 1«. ^ % *<*
to be earnest and careful in,
i ft. x, a ; 41. 1.
(1) To learn j learain&L ii. 9. 1, a: IL
tl.x*a*etel,**»jM. |£ ^],toetudy,
m, t s *** * " '-* * -*— * —
college,
ILL i 2. 4: VLL1L4. (a) A school, or
of a higher order, EDL i 8. xo.
V
*
*
(1) M*, a boy, H. i. «. 32 IV. *•«•
a. (anhanaxae,lT.il*La.
(xVffce tons of concubines, VIL i 18. a.
(a) -calamities, 1X14. 6: IV. La 5.
THE 40m RADICAL* r**.
The aldea of a house, below the eaves,
^.a settlement, L it 6. 5.
A homestead, a dwelling, L i. 8. 4; 7.
84: ILL7.a: IV. i 10. a, 3: VII. i 22. a.
To guard, n * Te th* charge of; to ob-
strre, bnt with the idea of guarding, L
it 4 5; 18.a; l&a: II.t2.A8; ttT-j:
IIL i 8. x8; ii. 4. 3: IV. i. 8: 18. x, a;
it 31. a: VL ii 5. i': 7. 5: TO. a 82. x,
a. ^^, a keeper, VIL t 8*3.
(x) Ease, unlet, VI. ii. 16. 5: VIL ii
24,1. (a) Tranquil; to be in repoae ; to
repose in, ILL 7. a; 12. 5: IV.il0.ay3;
8.x: V.Ltt.6: VH.t82.a. k)TogiTe
repoae to, Lit 8. 6> 7 , 8: ILalla: VIL
ilO.a. (4) ^uietlT. in tranquility, LL
Ax: m. it 2.x: IV. ii 1A x.
(x) The name of a State, IL i 2. 16: ii
Ax, 3: HXtl.i; 2.x; 4.3,0* eL (a) A
VI. U. 4. x — VIL i 8. x.
7G
wan
21*
HT
Complete; to complete, IV. i 1. 9: V.
i2. 3.
Pertainin g to one's ancestors. In the
phraee ^ B, the anoeatral temple, L
ii IL 3: IVVt A 3: VL ii 8. 3; 10. 4.
£=£ B, the State whloh we honour, IIL
An ofioer. U g , all the officers,
m. i A 3, 4» 3, * A An office, V. ii 2.
6, i } 8, 9, #f at In some eases it is Lard
to say to which of these meanings we
should assign the character. Applied to
the senses and the mind, VI. i 15. a.
£
f
1
(1) To settle, compose; to be settled,
LUa: m.i2. 3 ; Axj; iL9.s(M0:
IV. i 20; 24. a; 28. a: V. ii 8.4: VILL
2L a, 3. (a) An honorary epithet, IIL
i2. 1.
(x) To be right, reasonable; to eeem
to W; ought, ought to be, Li 7. 7; iil
a, 3: n.XA5;0.3: IILliLx: IV.i
L7;24.a;ii24.x;28.4: V.LS. x; a
5. 3: VEL i 41. x. (a) In a name, VIL
tt.88.3.
A Tisitor, a stranger, IL ii 11. 3.
(x) Ahouae^L a 9, x: IL it 10. 3, rfet,
assjw. *& & , houses, edifices, IIL &
9. 5: VL i. fST}; a 10. 4: VEL L 28. a.
|§f«apalaee,V.a8.5. ^ -a family,
Jhouae,IV.iAx: V.lL&i: VLaiO.
3. »jt.i^ ttllt W^jf
-awife. ^&g^,nLa8.6w J§^£
B iSf, male and Jbxnale dwell together,
rar..
An honorary epithet. 3K ^§f ^F>
Li7.x,etai,esejT^ W .H. :i.
(x)Aiedaee,V.iA3;8.7;7.9. ffr
•a house, an estshMshxnent, HL LA.s>
^f^^^ MAsurnanea,Y.L
8.a. Tnthe double surname ^^fitt
iA4,A-V.aAx. (3)^^ and
&£ *& are the names of two palaces,
VIL it 80. 1: La Ax.
(1) To injure; to be injured; injury,
Liil&xTHLi&x&x^e^seen* It
is often xouDwed by
fe)Inaname,^£i
^, IILiA4«etai
:^^,vn.a
ho
%
What, why, Lit 2.* GhaHet,h©w-
erer, explains it here by Miss.
To be at ease, to teel happy, HL a 8. 3.
At night, ra.i8.fl.
(1) A chief officer, IV.i 14.1.
seeS. (a)Asurname l ILiAx%a5 l a&
(x) A house, a home, HL ilia, (s)
A Wily, frmiHes, L i 8. 4; 7. 94: UL
i 8. 19: VEL i 22. a. (3) A mmfly, a
clan, — the poss e s si ons of a great officer.
Passim. This is the most common use of
the term in If eneius. The combination
ggjg is frequent, see g|. Some-
es it -the chief of such a laaafly,
Lil. 4: V.a8.a,3. ( 4 )Ahuebend,
^[^IILaU Observe
Li 7. xa; and j&^,VL a La
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INDEX III.]
CHINESE CHARACTERS AND PHBAfiKB.
686
Aaft
9
g
%
m
m
*
X*
m
I
(x) Countenance, deportment, V. i.4. i:
VIL & 88. a. (a) To be tolerated, VI. iL
8. -a. To get the oountenanoe of, YIL L
19.1. (3) To be admitted (flight), VII.
L84.a. (4) |f ^^gl^igtdeeth
is not enough for the crime, IV.T 14. a.
(i) To stop orer night, II. ii 8. 4 ; 11.
«i 3 (*.*.); 1* x, 4, * « ^-to
cherish, V. L 8. a. IP *
I , to hush, V.tii.
s
(x) A robber, plunderers, IV. it 8. i, 4 ;
8L x, a. (a) f|| *fe, chief minister of
Justice, VL iL ft. &
(x) Riches : rich : to become rich, I. ii.
5.3; 16. a: ILii.8.6; 10. 5, et aL, $mep*.
Often in the phrsse *Et " H T. *§£ —
abundant, good, VL L 7. x. (a) To make
rich, IV. L 14. a: VI. ii. 9. x. To desire
the riches of; III. iL ft. 3.
To sleep, VL iL 18. x, 3.
To suffer from cold, L i. 8. 4; 7. a*.
|te jfe, a cold, IL iL 8. x. To subject
to the influence of cold, VL 1. 9. a.
To examine, to observe closely, I. i. 8.*
1; 7. xo; iL 7. 4, 5: IV. iL 19. a: VTL L
6. wt m to be extremely particular, VIL
L 4ft. a (observe the idioms).
To lodge (active), IV. iL 81. 1.
(x) Few, little, generally in correlation
fco^or jfa, LL7. 17: ILL2.i6,rfaZ.
(a) Old a^dhusbandless, widowed, I. ii. 5.
3- (3) W^ y the humble designation of
themselves by the princes,— fhe opposite
of our We, I. L 8.x; 4.x; 6. x ; 7. 4, et aL
(4) W««eqnal f --m the phrase Jtt 3|,
which is explained by ^— sueha win
as seldom is to be found, LL 7. xa. Com-
pare £[ >j> ^H* in Analects, ZVL xiv.
(x) To be full; to till, I. iL It. a: HX
^6, 5(|J-toput\ Joined with ^£,
VH. iL 25. 5, 6; 81. 3. (a) Sincerity,
VILi.8^3. S||, in reality, HXL
8. & ■£ • meritorious services, VL iL
«.i. (3) Fruit, HX a 10.x. Metaphori-
cally, IV. L 27. x, a.
To enjoy repose; to give repose to, IIL
iL9. xx: VILiL 4. 5.
(x) Wide and
Generous, V. iL 1. 3:
5t A" (a)
Precious things, VIL iL 88.
eh'trng
ta'tm
m
fry
att*
To distinguish, to exalt, L & 8. 7.
THE 41sr RADICAL, vf".
An inch, inches, IL iL 7. a: IV. & 7
0j.B.):VLiLL5j8.a. Observe fc vf%
VL L 14. X, O.
(1) Dykes. ££ B, the border-divi-
sfoxisofaStaie,ILiLi74. (a) To appoint,
—to territory or office, V. L 8. x, a: VL
ii. 7. 3; a6.
To shoot with an arrow and siring; to
shoot, VL i. 9L 3; iL 8. 3.
To shoot; archery, V. ii 1. 7: VL L
M. 1. AJ* 5§*, an archer, IL L 7. 3:
IIL ii L 5. 80, sometimes, AJ* •**■•*
(x) Shall, will, should, would; to be
going to, to be about to. Pam tm . lies-
presses a purpose, and often, especially in
questions, puts it delicately. Will be,
IILLL5. (a)Toox1sr,piesent,V.xLft,s-
(3) t To assist, IV. L 7. 5. (5) jffc ■,
a general, VLiL ax. «* W
B[ Entirely, exclusively, IL L 1. 3. fl[
«**■* i(j), with exclusive attention, VL L 9. 3.
To preenme, take on oneself, VL ii. 7. 3.
"jJ T To honour, H. L 4. a; 8. x, sf aL, assjs.
2: Honour; to be honoured, VIL L 88. r.
Honourable, IL L 7. a: IIL lL«.a. An
honourable situation, V. IL 5. a, 3. Honour-
able things, IL ii 8. 6.
Mf. A measure of eight cubits, HX ILL 1,3.
f
/»>
To reply. Soqm. Used properly of the
reply of an inferior to a superior.
To lead, conduct, IV. iL 8.3. To lend
on, influence, VII. L 88. 3.
The 48m> RADICAL, yjv
&nAll, little; a Uttle (adverb). Aae*
>J>-meen creatures, VIL iL 19. 3. To
oonsider small, VIL L 84. x. To make
small, L iL 9. x. Of phrases with >J\
we have— ^ -^, see Jfr* ; >J\\, tha
opposite of jg -^ and jt\ 9 ••*•;
>J» OH, the meaner part of our c on st itu -
tion, VL L 16. 1, a (compare 14. a, 5);
</jl|&l, the inferior people, HXL8. xo;
>J\ B, mean, small valour of a bravo,
LiL'8.5; >J\^^,asmaJlman,IL
iL 18. 6; j\\ JA f the name of the five
months' period of mourning, VIL L 48. a;
>J> A, name of an ode, VL IL 8. 1,4,
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586
CHINESE CHARACTEBS AND PHRASES.
m.
#
it
(i)Few,Lii.l. 4 : V. i. 6.* j$£>,
to decrease, LL8.1. (9) In a little, V.
i. 2. 4.
The 4th tone. Young, V. L 1. 5.
(x)Stffl(adv.) 2 IILL5.i:iL10.6. (a)
To exalt, TILL 88. a, 3. (3) To surpass, IL
iL2. 9 : VILiL22.x. (4) j&- to go np
to court, V. ii. 8. 5. To ssoend, V. iL 8. a.
(5) To add to, be added to. ^pft^
^, m. i 4. 13. Obaerre^[|iSj^
JJ^ the grass, when the wind is on it
. . ., m. i. 2. 4.
THE 48xu> RADICAL, -fc
(x) A fault, I. ii. 4. 9. (a) To grudge
against, to blame, I. iL 18. a: IL ii. 18. x.
H
eVift
ft
cefl
To go to, to approach, L i. 6. 0,7; 7.4,
6, 7, e* el, «up«.
THE 44m BADICAL, p.
To personate the dead at sacrifices,
being a resting-plaoe tor their spirits, VL
i. 6. 4.
A cubit, IL L 1. 8: m. i. 4. 17; it 1.
1, 3: VL i. 14. x, 6; ii. 8. a: VH. ii. 84. a.
The 4th tone. To stop, L iL 16. 3.
4il 1^, the designation of Confucius,
L L16; 7. a,**oi.
(x) £} ft the chief minister of the
sovereign Tang, ILL 2. as, 93, et sL,j
w* (N.1
m
(a) A surname, IL ii. 12. 1, 3, 7- * &>
apparently a double surname, 1 v\ iL 24. a.
(x) To dwell, reside, in, —generally ap-
plied to places, but sometimes to official
positions j residence, seat. JFtoasfca, It ia
applied metaphoricaUT also to virtues, and
theiroppoaitea,asinILL4.i: HX1L2.
x, 3: IIL L 10. x, 3: compare IL iL 2. xo.
In VTL iL 87. xx, Jg ^- their prin-
ciples; compare IV. iL 14. J§ — », to
choose an alternative, LLiL 8.x. In VII.
i. 88. 1, a, 3, EJE~- status, position. In
Vf. iL 2. 3, - to retain, jg 5^f, those
who staved at home, L ii. 6. 4. (a) In
a name, IIL IL 8. a.
(x) A house, IIL L 8. a: IV. iL 81. 1
[K.B.) (a) E& BFi * double surname,
*~ ii. 1. x. ^ "•
(x) To bend (act), III. ii. 2. 3. To be
bent, VI. i. 12. 1. (a) The name of a
place in Tsin, V. L 9. a.
Always in the phrase yK JB,«not
to consider pure, not to oondesoend or
1
to
stoop to, ILL 2.x, 3: VLi.10.6; ILK.
x: YTLiL87.7.
The 3rd tone. To drive away, IT. IL
80. 5.
Shoes or sandals, made of woven
materials, HX L 4. x, 17, 18; IL 10. 4:
VL L 7. 4: VIL iL 80. x, a.
To treed, V. it 7. a
Belongings, « relationships, IV. iLBO. 5.
To collect, L iL 15. 1.
THE 46th RADICAL, pj.
Hills, a mountain, IX iL I. 4: ILL L
4.7:VLL2. 8 ;8.x. ^ = wooded Mile,
LL8.3. |Jj^ > hiUDaths,vTLII.tL
^[|jj,VILL245^:U4,I.t7.ix:
ILLt.a8:VILL24; ^|lf,LILl&
H Qj, v - l •• I; 4r lU f **• L a 1;
*nd|[£ |lj, L iL 14. a; 16. %— are all
lOfl
to
«
jjjf ^,oUngen«a,uiiaattlad f V.LAx.
A mountain, by which was the original
seat of the Chau family, giving also its
name to the adjacent country. L IL ft. jus
IV.iLLa, ^LU,«*|Jj
m
yo
A small high hill J^^YLiLLs.
(x) The name of a place in Ch% IL iL
To die,— spoken of a sovereign, IL L L
7 :V.L<L7;«.x,5. J| j%> thehems
lowered to the ground/as when two bulla
are fighting, VIL iL 4. 5.
A corner or bend of a hill,VILaffike.
A neighbourhood in the capital of Obi,
IIL ii. Ii.
I, majestic, HL L A 11: VIL
ten
ca'tra
IL84.X.
Precipitous, VIL L 2. a.
THE 47th RADICAL, {{{.
A stream, IV. L L x.
1
To perambulate, jft $tt*, to makes
tour of iniipection— spoken of theai
sovereigns, L iL 4. 5: VL IL 7. a*
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mum.] CHINESE CHARACTERS AND PHEASBR.
M Heste, -shelter-hate, IIL it 9. 3.
537
/N (^^^H, Rename of* pU^V.L
cM» 8. a (a) In a name, m. a 8. a.
THE 48n RADICAL, T* .
(i) A workman, VILL 41. e. jJfT.
the various workmen, HX L A 5,6. T*
-aeharioteer,in.iLL4. Ij&frthe
master of the workmen, L a 9. x. (a) In
opposition to JjJJ, - offioers, IV. L L a
«)^Xti»tIt^o/m ancient high
oAeer, Y. L 8. 3.
The left £ jfcf, to— on-the left
and right, L a 8. 3: II. a 10. 7: IV. it
Hi. ;£ - attendant*, L it 7. 4, 5.
?diedplee,IT. iL21. 1.
Skill; skUiul; to be skilful, IT. L 1. x :
T. a L 7: TILL 7. a; lift.
Large, great, La 9. 1: IILLAt8:IV.
16. g Jfy the thumb, IIL a 10. a.
*5
eM
a*
</at
B
f
A witch,— one who prays and makes
ineantations on behalf of others, n. i 7.i.
An order; a dUfcrenoe, IIL L 6. 3: V.
ii.t.a
THE 49th RADICAL, g,.
Sell Myself. Himself yourself;---and
the plurals. Ausftn. |j|Q, the same,
ILL A5. Obeerre IILii. 10. 5 : VLiL
a. a: TIL L 9. 5.
(x) To stop, end, L a 6. i: IIL a 8.
x,e,3,efel,e*ajM. ^ £*,, if I may
not stop, LU.18.fl. Its most eommon
use is at the end of sentenees in the
Phrase jjfijj ^ a£», and there stop,-
and nothing more. Ptmim. Sojfij'Fl,,
alone,VLiLt.a Also without the jjjjj,
IV. a 80. 5. ^C^Q, not to be able
to stop, what is the result of neoesrity, is
also£requent,LU.7.3; 1A a, el aL f esq*
C Qt alone, at the end of elauses and
sentenoes, gives strong emphasis to the
previous assertion, L i 7. 16, eo: IL L
9. x, %*•*§*. (a) 'gj- to decline, TL
L 10.8; toaroid, XV. I9.4; to
I. iL 8. a. (3) Indicate, the past tense.
Must be translated sometimes by teat.
, L a 18.x: IV. a 10. 1: VL a 18. a
*
16
THl BOn RADIOAL, jjj.
9
f
A lane, IV. iL 88. a.
A niarkotplaee, markets, L L 7. 18 ; it
6\3;lLa;lfcx,elel |fr#;£|£.
v.iiu iniLaia7,jg|7tr^fr
is probably * those wh established msr
kete, 9 rather tlian'inai^et-dealen.' Ob-
serve U.L8. a*
Cloth,— of 8ax,IIL LA 17; aAs-.TH.
iL87: 7ILL8.5.
Always in the phraas £|;j£,<
a: VT.L8.S
few, IV. a 19. 1; 38.
1.18.
vn.
Oloth,-of silk, L L A 4; 7. a4: HX
ai0. 4 ;eee^ m ^
!&
m
kd
f
a*
eVaey
f
«
/aw
(x) A ruler, or o o vo rc tan , the :
used of Ya© end Shun, IX Lao: V.LL
8,4;a.a;iL8.s. (*) _fc &> *>d, the
most High God, L iL a 7: IT. L 7. 5;
iL 88. a.
A leader, IL L 9L 9,
Formerly in the entering tone. ToleaA
V. L A x. ^
(x) A military host, L IL A 6; 10. 4;
11.3'TLiLA5,& 3>tB&t *he royal
armies, TLxL7.a (») A tcecher, roaster,
m.Ll.4; Axx;Axa,i4,elal. 80,4?;
Q0 V IT.L7.3. (3) To inake one's master,
tomUow,IV^L7.4. (4) :jfc 0j|j, a plan-
tation-keeper, VL L 14. 3. XflS'**
master of the workmen, La 9. l Hjr
gjfi, the Grand mnsJo-maeisr, L iLA I?
fio,gJalone,IT.LLx:TLL7.6; j^
gjjfj, the ohief criminal Judge, L iL 8. at
II. a 5.x. ^^txtmofaUs^omeer,
IT. a 87. x, a. tlLaiAg.
A mat, mats, IIL L Ax.
A girdle, a sash, TIL a 88L x.
Begular, T. a 8. a, 4. Constant «*.
eh a nging, IV. L 7. 5. 4fr-an erexage,
rn.L8.7- ^^,oonstentiy,V.L8.s.
flf jf$> piooes of silk given as gifts
or presents, VL a ia a* 80, At alone,
T. L 7. 3: TL a 8. x: TIL L 8r. a.
denly, T. L 7. 4.
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588
CH15BS B CHARACTERS AND PHBA8B9.
D
To
(8)
m
THE 61sr RADICAL, -=jp.
(i) A shield, L a 5. 4: V. i. 2. 9. (a)
► nek for, IL it IS. t: VIL M. 88. a.
Uj -=jp, the unele of
In names.
3!
trim
8
1
cat
tho tyrant Chauj IL i. 1. 8: VL i 6. 3*
Hg^P ^ rn.it 7. a.
(z) To be brought to a state of perfect
order. Spoken of the physical condition
of the country, IILi. 4. 7; ofiweevern-
meat, III. ii 9. xz: IV. IL 89. z: VIL it
2K, jtifr, to make government even, to
dispenaseqiialjnetieeylT.iLS.^ Com-
pare IIL L 8. 13. (a) Even, level, IV. i.
1.5: HXii».4. y fr, the day -break,
the time ewafe between night and day,
VLL&a <8) An honoraryepithet, V.
as. 5. -La 16. 1. ( 4 )
name of a place, IL a A
A year, yean.
ztVLiUH,
the
Fortunate, lucky : fortunately, III. i
8. z: IV. i. 1. 8. Observe the idiom of
& followed by fjjjj, IL a 8. z: IV. IL
80. 5.
THE 58ro RADICAL, £.
Young, to treat as the young; the
young, L L 7. za: a & $; 9. z: ILL 1 A
8; a 6. a: VL a 7. 3.
(z) Dark, IILi. 4. 15. (a) An honorary
or rather dishonouring epithet of a
sovereign, IV. i. 8. 4: VL 1 8. a (3)
gg ^1 , the name of a place, V. L 8. a.
The 1st tone. (i)To hope, VIL i.41.1.
(a) In the phrase J£ ^, little, few, IV.
a 19. z; 88. a: VL i. 8. a:
(3) In the phrase
exp r e ssive of a
a 18, 4, 5-
8everaL L a 18. e: EUlt, ?how
many, I V. L 84. a.
zJ&nT*
VILLI*.
to, or
3,7:11.
THE 68an RADICAL, f~.
EK (z) A kind of school, Lil8.417.a4:
£g III.L8.xa. (a) A due order, IILL A 8.
hsi***e
<z) Lq. {£, a whetstone, V. a 7. a
(a) fe-to oome to, IV. i. 88. a.
A kitchen: shambles, L 1 4. 4; 7. 8:
ILL aft. 9. jg, the masterof the kitchen,
t purveyor, V. a 6. 6.
Atreasury. Jft B& L ai8.a: IIL
i, A 3: VI. a 9. z.
A kind of school, Li. 8. 4; 7. 04: m.
i.8.10.
S
to
I
2
a%6
m
Vmg
The court below and before the lull or
nrincipal apartment of a house, IT. a
sure for
length, Li. 7. z> (a) A model, mlae, L
a 4. 5: aiLT.8: — " " •
(0 A
L1.7.XA, % .
IV. LL8.
To measure, L i 7. 9, 13.
Anarseiial,)ftj£.eejft.
^|^theiiameofaS*ate,V.L8. a ,3-
(x) Numerous, jtf $J, the multitude
ofttinaa,IV.ai9.a. jtf |g T tho rn s i sn i
of the oommon people, L i. 2. 3 ; IT. IL 19.
z;VELa87.z 3 . )# \ 9 the oommon
people, LLI.4: IL a 7. 2, et e^aaaaj.
(a) Intiie phrase j£j£, see £.
J|£ ggp the name of a Book In fee
ShA-chin* V. ii. 4. 4.
appears to be a surname, IV.
At*
m
lim
i
ek'm
mtio
H
To pilfer and hide, VIL a 80. 3. Hot
well made; seethe dictionary. Lq, WL
below, and in Analects, IL IO.4, 5-
(z) Ordinary. VL L 5. 4. (a) Merit ;
to think of omVs merit, VILL 18. 3- (5)
HU- MF 9 a name of oertaln small princi-
palities, V. a 8. 4.
Pure, disinterested; purity, modera-
tion, m. a 10. z, a: IT. IL 83: V.iLLi:
VIL a 18; 87. zz. (e)^ftasup-
porter of the tyrant Chen, ILL IL9.6\.
To hide, be oonoealed, IV. L 15. a.
Actable, L LA 4: HL a 9. 9. Rut
this is a vulgar form of the
the first text
Li. 7. a
(z) Ahouse,adwelling^nlaoo,IILLAz.
(a) A stance for a shop or booth, EL 1.6.5.
To levy a ground-rent on such stan c e , IL
L6.A.
A shrine or temple. Always in the
To put aside, disregard; to make void,
Li. 7.4: IV.atAa: V.L8.z; 8.4:VIL
L 86. 4; 41. a. To decay;— spoken of
States, IV. i. 8. a.
Wide, IIL a 8. 3: VILL 81. z; 84 a.
BE &, wide-reaching praise,VL L 17. 3.
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IHOTXIII.]
CHINESE 0HABA0TEB8 AND PHRASES.
589
ff
t*0
*
A granary. Always in connexion with
^Liiiaa: m.i.A S :V.i.L3;i3;
1L6-6. JH ^, the storekeeper, V. a
(i> The shed tenanted by a prince
mourning for his xather, IILi 2. 5. (a)
THE 54th RADICAL, £_1
A courtyard. In the phrase tf ^£,
the court, IL ii 2. 6: IV. ii. 27; a,
THE 66th RADICAL, ^.
/}> ^£> the name of an ode in the
Shih-ching, VL a a x, a, 4.
Chees-playing, IV. it 80. a: VL i 2.3.
ijfj£^£, a name or n i c kn ame, VI. i. 9. 3.
THE 6oth RADICAL, -£.
To make a model, to imitate, EL ii. 10. 3.
with reference to killing a sovereign, L
, 7: IV. i 1 4.
*
»
To murder; to be murdered.— Spok<
lih reference to killing
i. L 4; it a a: IILa J.
THE 67th RADICAL, *^.
Abow, Lii.fi. 4: IV.iLftLa: VLi».
3; a a a. ^ ^, a bow-maker, EL i
7. 3.
(1) A younger brother, ILilV.3: HL
iAe,efai,ecajMt. Found often along with
Jfa ButsomeiimesJ£ ^-relatives,
V. a 6\ ijandinV.taa, ft-sisters.
IIL i 4. x a. Jp jjj^, sons and younger
hrothen-iyouJsSis. SaejM. InILi6.6,it
se ems to » children? and in VIL a La, a
•on. (a) Used for jfa fraternal duty,
Vn.i.aa.0. fc) j£^,o^plee,ILi
hi: ELii IO.3; IL3 (-1, your disciple):
JLY. I. 7. 3*
(x) To condole with,— on occasiona of
death and mourning, IL ii 2. a: a x:
IIL 1 2. 5; Ii 8, 1,3,3: IV.U.27.X. (a)
To eonaole, L ii 11. a: m. ii 6. 4.
To draw; to lead on; toleadaway,VL
i la a; ii a 9: VIL i 41. 3, HI -to
taka,m.iiax. H|4f,tostretoLout
ffcex*ok,LLa& 7V w
Hot
jdoor
A bow,— the name of that belonging
to Shun, V. i 2. 3. —a— a
Weak, the weak, L i. 7. 17; ii 12. a:
ULii. 6. a: IV. i. 7. 1.
gg (1) To draw a bow. gg-to display,
chang to be displayed, L ii a 4: IH. ii 6. 6.
. (a)^rHM, one of CWocius's disciples,
ILiaao:ra.i4.r3. 5egg,al»o
one of Confucius't disciples, VIL ii 87. 4.
(3) A surname, gg £|, IEL a 2. 1.
jj|9 Strong, vigorous, LLfcx: IV. i7.x:
ch'iaiq^* a la a.
The 3rd tone. To make one's self strong
eVftav* ? IV. i a 4; 1A a: VL a 9. a
$g Strong; strength, L i 7. 17; a IL 3.
eVfanc
1j|| To act vigorously at, La 14 3: VIL
atomy i A 3. To force, IIL L A 13. "51 -by
dintofpreesing, HXaL4.
A surname, V. i. a a,
To draw a bow to the full, VL i 20. x:
VIL i. 41. a.
ml
H
aWa
hsmg
eJMMiff
&
fc
fa
Ml
THE 68xs RADICAL, ^\
A sow, swine, L i. a 4> S> ?• 841 VIL
i 22. a.
THE 69th RADICAL, 0,
(1) The bodily organs, VEL i 28 (If. JR.)
(a) To manifest, be inanifeeted, VI.i&5.
Appea r ance, repr esen t at i on, L i 7. 11.
To cut, carve, jg£ f£ L a a a.
To display, give distinction to, VL ii.
7.3.
A surname, IIL Ii4i.
THE 0Ox« RADICAL, f .
To carve, perform service, IV. i 7. x:
V.a7.a! ^:W,pereonal service, VIL
a 27. A •errant, IL a 7. 3. ^ *,
to make the will to serve, VL a 5. 4.
(1) To go to. Aualm. ^£ 0T ^
fljj >j% • • ., in all places and oirounv
stances..., VIL a 8L 3; 87. xo. (a)
^ ^, the paat,VIL a 80. a
(x) Toezact duties; exactions, I. a a 31
ILi6. a,a; a 10. 7: IILii8.11 Vtt
a27.x. (a)Totake,^|:5(^,LiL4.
(3) To punish, to execute royal justice.
tia 5 ; aiLa, S : m.aaa4i5t
VEL a a a; A 3. .
(x) To go to; to march, L ii a 6, but
the meaning is doubtful, (a) Seems to
be used for Jfc and f& jgg, -to de-
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540
CHINESE CHARACTERS AND PHBA8ES.
£unxu m.
4*
ft
(z) To wait, to wait for. Kay
times be translated by mMLTL t 1. 9;
a z ; a 4. z, *f at, earns, (a) To treat, be-
have to, entertain, IV. asa 4 ; 81. i:V.
a 4. 4. In L a 11. 1, the two mtnnings
seem to oome together.
To be refractory and quarrelsome, IV.
a 80. a. Is often written 0^.
Piteh«tubes, for determining the upper
mnaieal accords, ^ |jj, IV. i L 1, 5.
That which it after, (x) As a noon.
Posterity, L 1 4. 6: IV. 1 8a a. An after
period, IL t a 07. Futurity : here 4£
J^ may be considered -an adjective,
fixture, HL a 4, 3. (e) Aa an adjective.
Future, coming after, L ii. 14. 3; la z,
ef at, essjM. (3) As a verb. To ma ke an
after consideration, I.t 1.4 ; ii.ll.a: VTL
iL 4. total To follow, keep behind, VL it
8.4. To follow after, suooeed to (neuter),
IV. it 1. 3. (4) Aa an adverb. After-
wards. Pimm, Especially when preceded
* 1ft • B5- ^ #» m6Aning
c flu wrn ib, occurs once. 45) As a con-
junction and preposition, after words and
Mf That, those. Sssjm. It may be some-
y times rendered conveniently by the third
personal pronoun.
fa (i)Slowly,VLitl4. tfrtfr'i" 1 *'
Ass YliW.a Cm) A surname, UJL t 5. z,
3, 5: IV. ii. 1A z.
£ Amotneth,VILa81.
(z) Foot (adjective), IV. it 2. 3. (a)
Merely, only, IL i. 8. 16; it 9. 4; 18. 5:
IV. t 1. 35 85: VL it a a (3) A dis-
ciple, disciples, L t 7. a: HX t 4. z, a;
it 8. Z4: IT. it 88. a: VH. t 86. z, a.
(z) To get, to be got;' both with and
without an objective following. U mim .
When there is no objective, the sense of
the 4Sc must often be supplied from what
precede* # 5fc and «|^, to gain,
to get the regard of, Lit 4. a: IV. L aa
z:Vn.itlAa. jj£ £L must get the
proper men, VLii.7. 3. ijtft|£,VLtl0.
7 ,a ^fB'^B' W** 6
auxiliary os*,eoafal, fljj comes frequently
between fit and the verb.
To remove, in. t 8. 18: IV. it ^ z.
djk To follow— both physically, and-* to
jfag act according to, I. t 7. ax ; it 8. z, a:
IV. it 80. a, ef at, sap* ^ ^, to
ff
p
twi
f
22,
*
cMa
cA'e*
♦
«
*
follow, be in the train <<IV.t»4.i; 8L
z. ^foUowedbyj^nmejmm>e*e>
«C9, - thereupon, thereafter, Lt 7. no: IL
it 10. a, e*ei, but esch character baa Hi
proper meaning, ;&~zYom,'vXL4.a.
The 4th tone, ^j^ ^*, followers xa
immediate attendance, HX ii. 4. z: IV.
ii 81. 1: VIL it 80. a,
jgQ 5^, a charioteer, IIL iL 1. 5.
L 1 7. xa. The meaning is doubtfut
AU round, the whale of, IV. it 83. 1:
VEL 1 48. z.
(i)To«port,Lt7. xow (a) To repay,
^g ^f, to avenge, ILL a a 3.
The 4th tone. Again, IL 1 1. 1; & 17;
a 11. 3: m. t l 3; a 4 ; a a so: iv.
t 19. 3: V. t a 5: VIL it 8a f. Aa a
verb, to repeat, to try again, LCL a I.4:
VIL a La.
(z) Small, slight; in small degree, IL
taao: nLa8.7: IV. it 81. 3: via
a a jBft Jj£, the drees of a common
man,v?t8.ft. The eentanee to whkh
this belongs has been omitted in the
«-**HI * flfi & ^'H.
assumed, however, a private drees, and
passed by Sung.' (a) The name of a
State, IL 1 1. 8: VL t a 3.
To wait for, L a 11. a: JJX a a 4.
To be evidenced, VL a 15. 3.
JR4R'
.it4.o.
J, the name of a piece of musk,
Lfiri.9.
(x) To put away, IL t 4. 3. (a) To
remove,— as the materials of a meal, IV.
1 18. 3. (3) The share-lis t e m on whisk
the Chan dynasty divided the lands, HL
taa
Virtue, virtuous. Posse*. Used Ar
conduct in a bad
[, to stimulate
oonductinabedsenee,IV.t A l £§
t£, to stimulate and do them apod,
tla
n*
THE 61s* RADICAL, fa
(z) The heart; the mind
mental constitution snnesaUy.
note on IL L a (a) In a
^MLa4.a,3,4.
Must, need as an auxiliary, and to 1
also what is ne oessary. Often— what wffl
eertainly, would certainly; to be sum ta
Ass***, j& .lb. only occurs ones, VIL
a 87. a. ^* 1Bi
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1KDKXIU.]
CHINESE CHABACTEBS AMD PHRASES.
541
^5
T&
x) To bear, to endure, V. a 1. x, 3, rfai
^^^\ a heart that cannot bear
sufferings of othen. So jS^^l
j|£, IX 1 6. i, a, 3: IV. it X 5. <a)R
harden, to make enduring, VI. a 16. a.
To reflect, oonaider. W* Iff , to
measure by reflection, L i 7. 9.
(x) The will; aim, purpose. Pusdm.
In ft. i 2. 9, 10, it appears to be need
synonymously with fQ. In V. L4a.it
-the aim or scope of a writer. fQ jg£,
VI a 16. a. /g^, the will bent on
or direeted to, ia common. We hare the
I*™""^ J& IttiLM, *<*.* jfc
^ VIX ilia, *<*; j^^VILiW.
*3;#j&VLa& 4 ;gfcj&VX
t 9. 3; jfe ^ t * determined aoholar,
HL ii. 1. a: V. a 7. 5. (a) A Record, a
History, IIX i 2. 3; it L*.
To forget; to be foraetml ol L iL 4. 7 :
ILi.2. x6: UL18. 1; it La: IV.L1.
4;it*M:V. Ll.a;ii.*.a; 7.3: VX
a7. 8 :VH.ia x; 85.6; a 87. x.
True-hearted; true-heartedneea, tin*
oarity, X i 6. 3: IIX i. 4. xo: IV. a 28.
5, 6; 81. 1: VX i 16. x: VIX I 82; a
87. xi.
tt; Tobecheerftil,toflndpleeaure, LL7.
ftttf «4»«S
ft ft^*obeandlookaahamed,V.L
«• i. 3.
f£ To blush, VIX i 90. 3.
sj»
§To be angry; anger, X ii & 6, 7, 8; 9.
x: ILitllo: l2.a2.x: IV. i ML a:
V. i 3. a.
(x) To think; to think of, L li 5. 4:
ILLS. 4; 8. a; 9. 1: HX 1. 5. a: IV. i
12. a, if al, «up«. Thinking, thoughts,
ir.LLstT.Li.8. W-^Jg^the
iisaasi Hun of Oonxuaiua*i grandson, IX
a 11. 3, 4: IV. ii. 81. a, 3: V. a 8. 3; 6.
4» 5; 7. 4: vi. a a 3.
j|£ jj|£, indolent and indifftrent, IX
i.4.4.
Urgent, earnest, HX a 8. a, 6: IV. a
29. 4: VIX i i6. x (tf.B.)
The nature,— generally used of that of
man, IIX i 1. a, and especially in the
6th Book, Part X Applied generally, or
away from man, IV. a 26. x : VI. i. 2. 3;
8.x. Te be natural; to possess, to enjoy
hT*+u%YU. i 21. a, 3,4; 80. 1; ii.24.
x, a; 88. 1.
To murmur, X a 11. a: VX a 8. 1, a,
a, 4, el at, sets*, g ^g£, to murmur
*
t
Ml
t*
&
Mby
k'ung
against himself, to become contrite, V. i
6. 5. 4JJ JCf IX a 18. 1 ; compare IX
L7<5. ^«tobedissatisfled,V.Ll.x;
compare LILIL5. Besentment, Li.7.
14: V. i 8. a.
to be alarmed, IX i 6. 3.
few
oVtt
s
ft
ft
oh'ido
fit
Constant, fixed; constantly, generally,
Xi7. ao: DXiae: IV.L6.x;a28.
3:VXai6. 3,4:VlXil8.
To fear, be afraid ; sometimes - our lest
X t 7. en; a 8. 8; 14. x: IX L 7. x : IIX
i 2. 4: IV. i. 16. x: VIX a 1. a; 87. ia.
The 3rd tone. To feel pleased, IX ii
7.4.
The principle of reciprocity, *n*Hng
our own feelings the rule for our conduct
to others, VIX i 4. 3.
The appearance of being without sor-
row, V. i 1. a.
Lioeni * Jfc8& nL **•••*
The sense of shame; to feel ^KfffsH
of; shameful, X i 6. x ; ii. 8. 7 : IX i 7.
3, 4: iv. i 7. a, 4; a ia 3: v. a 5. 5:
VX a 14. 4: VlX i 6; 7. x, a,g,
Kindn es s, X i 7. xo, xa: EiLi 4:
IV. a 80. 4.
To respect, honour, IV. i X 13; 16: V.
a4.x;6.s, 3B>flfr,VXL6. 7 :VIX
i 87. a, 3. jjjf - gravely complaisant,
IIX i 8. 4. ^ ^, wanting in self-
respect, IX i 9. 3.
(1) To stop (active and neuter), IIX a
9. 9, 13. To rest from toil, Lill&
j£||^ to rest in quiet, ILL a 9. 5. (a)
fogrow, applied to trees and to the mind,
VXi8.x, a, (3) A name, V. i X a; a
8.3.
4j^f||,to be disquieted and grieved,
Brotherly duty; to be obedient as a
younger brother, X i 8. 4; 5. 3; 7. 84:
(x) To be pleaaed; to be pleased with,
X a 10. 3; 11. a: DL i 1. 3, 13; 8. a; 6.
h *t 3>4>5>* «i,**a*. Is sometimes fol-
lowed by ^, V. i a 3: VX ii 4. 5, 6.
(a) To please, give pleasure to, IV- i 12.
1; ii 2. 5: VX i. 7. a— Observe >6l j*|t
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642
m
CHINESE CHARACTERS AND PHRASES.
[dtdkx m.
*
25,
To repent tf> V. L A 5.
fnlsmlHss j what mqm
grief, IV. L 99; a 9. 1; 98.7:VLiL9.
3; 1A 4, 5: VIL L 19.8. Whaswillen-
danger life, VLi 10. a, 3, 4. TobegrieTed,
LIL15. i:ILiL9. 8.
_ [, famished, to be distressed, IL
LLil
££4$££, angry-uke, n. a ia *
(z) Hie foslings proper to humanity,
VL 1 A 3; A 8. (•) M-the truth, or
reality, IV. a 1A 3. felfife-thequality
or jn^ nature, HLL™zA
To be deluded, perplexsd.IL 1 1. 7 : VL
L 1 A 3. To be in error, iV. it 89. 7.
4g[ A particle, both initial and medlai
!? U ssjfca. It almost always meana only.
Observe its uss in quotations from the
older classics.
»(i) To be kind; loudness, m. 1 A zo:
IV.iiAa;9A (a) An honorary epithet,
•J13& «•'•'•■>* !**-•»
3$ Wicked, bad; wickedness, TL L 2. 4;
*■* 9. z: IV. L 1. 7; 1*. z; 18. a; a 95. a:
V. ii.1. z:VLiL7. 4.
Todislike|detsst,hate i LiA5: ILL
As,e;9.z,*fel.,i
IL L 0. 4, 5: VL L A 7'.
The zat tone. (1) How, L L 7. 7; ii
A 5, * aL, asm*. It is sometimes ibl-
3
*
to
at*
ai^Sn
eVfaa
lowed by J3&, adding an exclamatory
fore*toit,LLAa: LLLAzz.V. aA
8tVLaiti. JS jf£, where, how
does it consist withTA LA 5: nLL$, 7 :
VLLA 4 :V1LL9A3. ^[^isboth
initial and final (a) An exelamatlon,
Oh! IL L A 19; ii. 9. 4; 9. a.
Tobslaay, IV. iL 90. a.
To hare menial anxiety, to be afraid,
IL 1 9. 7.
To oommiserets, {$) £ ^ ^ IL
t«.9»4,5sVI»i-«.7.
UnlntsIHgsnt, stupid, L L 7. 19,
Tra nagroasion , error, IV. L L 4.
(z) To be better,— spoken of disease, IL
ii. 9. a, 3: UL L A z. (a) To surpass,
IV. ii 94. x. followed by J£, VL ii
IL z: VIL i 99. z, 4. (3) To increase,
VI. iL 9. 4.
To think, IV. L 98. z. One's own ideas,
V.LAa.
To lore; to care for, Lii 6. 5: TTT.LA
3;iL9. 9: IV. LA 1; ii9A*, 3 : V.L
La; 9.4; As: VLLA 4; 19; llr:
Vn.ilA3;16.a;96.a;97.z;45;4ft.z;
ILL z, a. fl&-to grudge, Li 7. 5,6,7.
£ To be hated, VIL a 19. 3.
a
To be ashamed, VIL L90.£.
at**
*
SJSt
®
ck'im
f
sin
firm*
f
f
To complain, announce their wrono,
L L 7. iA ^^
(1) To be careful, to be cautious, L it
7. 3: IL L 7. 1. (a) A surname, VL iL
8.1,4.
To be kind to; affectionate, IV. L 9V 4:
VL a 7. 3.
(z) To be dissatisfied, IL iL A 4. (•)
To be satisfied (also read dttel), LLi.Azs.
Todssire,teaJfcot,IV.iAz. Todeeire
with affectionate longing, V.LLz, 3 :VL
U.A5.
To feel ashamed, IL IL 9. 1.
Wickedness; hidden wickedness, L ii
A 6: VIL a 97. 13.
To despiss; to neglect, L ii 19. a: IL
a A 6- III.L&Z3.
Intelligence, discernment, IL L to:
mu&x.
tt
To think anxiously; to be
about, ILL A 5; a 11. 4: VIL L 1A z;
1& a. Anxious thoughts, VL a IA 3.
#rj|,VLaiAa.
Congratulation; to be rew a r de d, VL
a 7. a.
To be sor r o w fu l; togrierefor; sorrow,
csnmofdistrsss.LaA6: ULiA^A
o: IV. i 9. 3JIL 9A 7 ; ». a: V. L L 4 ;
a 9: VL a 16. 5: TO. L 97. a; aiAg.
1LA3. ObasrregR^^La
A 3»
Bui the text is doubtful, VIL
To
ii. 19. e.
tf& f& w* — w>
<***>
To dread, to shrink from, EEL L A 9.
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OTDIX Ul.]
CHINESE CHARACTERS AND PHRASES.
643
{£J To sorrow, IL t 9. a: V. it 1. 3.
w4 prised, tho
, tho appearanoe of being sur-
thoughtful-like, IIL i. 5. 5.
flj| To feel indignant, T«xed, Li. 8. 3 :Vn.
ton a 87. 8.
IK A name, VIL i. 86. 1.
The 4th tone. To answer. IX a & a :
1L a: VL a 1. a
To incur the resentment of, V. L 8. x.
oYaty
c*4n*
3$
**
To repreai; to punish, IIL i. A x6; ii.
8. xe. •
Admirable, VLt 6. a
Weak, timid, V. li. 1. 1: VIL il. 15.
To cherish in the thoughts, VI. it 4. 5, 6.
To fear, be alarmed, IL i. 8. 5: III. ii.
8. 1; 9. 8, xo, xi.
THE 68m RADICAL, ;j£.
A spear, L ii 6. 4.
The wild tribes of the West, IIL LA 16;
U. 9.ia.
(x) To perfect, eomplete, L 1 8. 3: IV.
A 1. x: V. 19. 3: VL il. 6. 5: VH.L40.3.
OtaerTeJ^3rif,LaiA 8 ;andJ^jjt
VIL A 84. 3. To be perfect, m. ii. 8.3:
VIL ii. IA4. To beoome completed, IV.
a 8. 3: Vn. a 21. (a) Spoken with
reference to music. Confaofui is called
f k ^£ Jjft>* eomplete concert, V. iL L d
A surname, IIL i. 1. 4. In a double
surname, VIL a 89. (4) jj£ J^, the
name of a book in the Shu-ehiiuVVn. ii.
8.a. ^^
(x) I, we, me, us; my, our. i u sa fst .
OtMorre ^^inllL a9.9: VlLi.88.
i;»nd^»and^g^inVLLA4;
10s. 7. (a) 55? 3jfc, cne of Oonfuoius's
disciples, EL L sTid, as a6\
(x) To caution; a eaution, IIL i. 8. 5;
a 8. a. $$& beware, L it 12. a.
Cautious, using precautions, IL ii. 8. 4.
(a)j£OT-tofast,IV.a8ft.e. Aooord-
ing to the dictionary, this meaning may
be reduced to the preceding. (3) To
a proclamation, L ii. A 9.
&
*Vf
cat
cat
f
M
BB To do violenoe to, VL i. 1. a. This
JMbhi charaoter has several other pronuneia-
^^tions.
(1) Some (both singular and plural),
Li.8.a;ai0.a; 16. a; 16. a, ei dL,*Mp§.
(a) Perhaps, IL iL 2. 6. jfc ^f, IL it
8. a. Thie meaning and the other are
connected, and the dictionary aires them
together, saying that jft is a word of
uncertainty. Observe L ii. 16. 3: IL t
4. 3; a 6. a: IIL i 4. xe, 17, 18: V. 1 7.
7:VLte>7. (3) Used for Sfc, VLi. Six.
(1) A kind of axe, Lit 5. 5. (a) Rela-
tives by affinity, L it 7. 3 : IL it 1. 4, 5:
V.it9. x: VILJ.SAi. Used as a verb,
JjV j£* f to oonaider him as a relative,
VLaTa. (3) Sorrow, grief, in. 1 8. 5.
J3K B&t *^ e *PP e * I * n06 °* &*ing sorrow-
ful, L t 7. 9.
A kind of spear, IL a A 1.
To collect, L a 6. 4.
(x) To put to death, to slaughter, IIL
a 9. 6: IV. a A (a) Disgrace, IV. a
80. a.
(x) To fight, to eonduct battles ; fight-
ings, wars, 1. 1 8. a; 7. 17: II. a 1. 5:
IV. t IA a, 3: VL a&8; 9.a: VILa 8.
x;Ax,6. f$^> making them fight,
leading them to battle, VIL ilU (a)
A name, IIL A 8. 13.
(x) To carry on the head, L L 8. 4 ; 7. 84.
(a) A surname, IIL a 6. x*— IIL a 8. x.
(3) A name, UL a 10. 5.
THE 68m> RADICAL, Jfi.
A door, — properly an inner door, IL A
To be distressed, reduced to straits,
vn.aia
(x) A place, HI. a a a: V. t 8. 4.
(a} The oompound relative what, -that
which, those which. P a tim . Sometimes
it is simply the relative, the antecedent,
if we may so call it, being expressed, aa
in J» jg ^ ^. Th* idea ot place
as the antecedent often enters into the
phrase where it is thus used. 4B£ tjjr
^aretobemarked,VILt7.a; ai.a;
81. 1,3; 87. a, to, *<*,««*. #fj£(>
whereby, the whereby, ia very common ;
and Or, alone, has sometimes the same
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544
GROTS*? CHARACTERS AND FHBA8E8.
[nraxm,
?
ton*. <»MrT»^E^fp ; -[||,vn.i.tt.i
<«omp*r«IV. tt. «. 7); ^ #f £| ;£,
#f±.v.i.a 4; fl| JIMS
In the phrM»0|!pS, m. i. 8. 7 .
THB «4ir KADIOAI* ^-.
Tb. hud, hand* IL L 1. 6: IV. L 17.
ess*
*fc 2: L ^^7 » vi a /i V ?- A *}• "• J?
An
eftaj
the concrete, '-men of good talents, IV.
a 7: Yiais: VIL L 90. 4.
To rap, knock Against, IV. a 84. a.
^^towpport, contain, nLLJUa
(x) To receive, Li. A 1. (a) To twelve
and carry out, ma 9.6, 13. j^L
V.tAa. A p s ang i here hae been omitted
^ ^-'thatCh 1 ! was a wise and worthy
prince, able reverently to reeeive and
earry on the principles of YfL and that
Ylh assisted Yu «* lb? a lew yean, eon-
tarring benefits on thepeople for a short
I
ft.
f
_ (a) To resist, lft.fi. 9, xa. This
is the meaning assigned by €ha Hat
yi?L^J*"" wi41lon6hmnd- ^M&
(1) An initial particle, -come now, L
t7. xa. (a)Or,LL7. x& Followed by
^J; n.it a 3: iil it 10. 3. (3) to
repress, IIL it 9. xx.
To break esT, L t 7. xx.
To takeout, IV. it 34. a.
lb shake og, ffi jfl, to confound,
VLaiAa. BeedpC,Lq.S£ to assist;
able, VL a 15. 4. Wt
m
eka
f
ft
eka
To embrace, encircle, |g ■, to go
round the gates, i.c to guard them, V. it
A3; A 9-
To resist, to reject, VH. it 80. 3.
(1) To pull oat, VIL t 98, 1. (•) Tb
rise high, IL t 2» e& In this meaning
it should probably be read p'o; see the
dictionary.
To detain, VIL a 8& 3.
8topid, VIL t 41. >
(x) To call, to summon, HX it 1. a:
V. it 7.5,6^7. (a) To tie the lege, VIL
it 96*. a.
40
n
es'dni
Used for gj, the name of
To make an obeisance; to pay cats 1 *
respects, IL 1 8. a: m. it 7. 3: V. it 6.
4,5-
To deliver, rescue, L & IL 3.
7
To grasp with the two handa, VL 1 18.
t& To hold, to grasp, n. it A 1. Applied
•Mt ^•^-tomaintaln, EL t 8. * 10,
Annger,VLtl8.x,a;lA4. To point
out, -meaning, scope, VL a A 4; VlX a
88. x.
To push. Apumh, EL L 2. 4.
(x) To stimulate, UX LAB. (a) Te
bring to a close, to wind op,— in music
V. a 1. A ^^ ** ^
(x) Te take under the arm, L t 7. xx.
(a) To presume on, V. a 8.x; VIL L4A a.
A name, VIL a 88.x.
tt'o
kwo
4»
p'd*
m
To beat and hammer. JfHjH,
sandals, UX t A u ^JW
To remove, V. t A 3.
, 72*"£T P t «P Mi J»^h«»kM»«,nr.
tl7.x. Generally, to give, IL it Id 3.
Togrveup^surx«ndar t £DLa(ta
To oollect imposts. J6 jfe ~ett»«tlss}
able ministers, VL ih ^%T
Jc)13»pelm,Lt7.xe: ILtl.8;As.
j|K> hears'.paws, VL 1 10, 1. (e)
nanas»direet,IILLA7; a L 4.
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ikdbx m.]
CHD0B9B 0HA&A.0THB8 AMD FHRAAM.
545
4fi
»
¥k
*
1?
w
*
ym
f
«
c**«
If
To arrange, -to regulate theoourse of;
11X14.7.
To di* IIL it 8, 4: TO. t 88. x.
To oomo into eontaet; to have inter-
course with. (1) To reoeffe, admit to
one's pressnos, V. 1 8. 3. (a) jjft ;(£,
to here intereoune with, VI. ii. 4. 5, 6.
But in L it. a, |^ ^-being creased,
spoken of weapons, (3) ^ ¥tf, to lot
the water of rioe strain off through the
hand, Y. it 1. 4s VII. it 17. (4) Used
of the manner in which a present is
o*Brod,V. tt.4.3.
(x) To push, V. t 7.6; it La (a) To
posh out, carry out* L i. 7. 1a T» eon*
aider, pro— onU the atndj U, XL t 9. x.
In these two oases, we should read the
character c**«M.
Tooorer. Applied to the bodice of the
dead, IILL6.4; to the nose, IV. it 86.x;
to wickedness, IV. 1 16. x. To eorer-
to make good, to oome op to, VIL it 87.6L
To examine, to calculate, IV. 1 1. 8:
it 1. 4. ^^
To lift with the hand, to carry, jttt
j£ ;> *, children carried in the
arms, Vh. 1 16. a.
i
MSI
m
i
*
SM)
m
To salute, with the handa joined before
the breast, -to bow to, III t 4. 13: IV.
it 87. 3.
(x) To display, be displayed, pat forth,
lit it 5. 6. (•) A kini of battle-axe, L
ito.4.
Ueed for J£, to eofor up, V. t Z s>
To pull up, IL t 8.16.
To fool with the hand, -to adjust, VL
it I.5.
(x) To dx*w,.-epoken of a bow, VL t
8.3* ^, to press, to hold fast, ILL 8. a.
(a) To draw oat, to rescue, IV. 1 17. x, a, 3.
^ Jfa to be lighting together, VL
ii. 4. 3.
To diinlnJeh, to be diminished, IIL it
8. a: VIL t 81. 3.
( 1) To aeise, IV.it8. 4 :VII.it88.a.
(a) To strike with the hand, VL 1 8. 3.
To drag, to drag away, VL it L 8; 7. a.
To rub,' to, to rub smooth, VIL 1 86. a
To beckon, to motion to, V. it 6. 4.
VOL.IL
*
ft
1
f
■55*
ft/do
f
1
*
yfae;
m
4*
aftdu
To bend, j£ J^toflinehfrom strokes
at the body, XL t 8. 4.
(x) Totrano^illiae,-tosubdno,Lt7.
xdu (a) To hold, to grasp, Lit 8. 5.
To sow: to disseminate, HX t6.s: IV.
t 1. 7: VL t 7. a.
To boat, IL t 8. 4: HL 11.6.x. 1&
-to oppose, 1. 1 6. 3. f ^
Tbehooee,Litl4.a; 16.8: ILL 7. a:
m. t 8. 13: IV. it 88. 6. J^L^fijgf
^[, what waa there to choose between
an ox and a sheep? L t 7. 7.
To beet, strike, ^ ;fjf>,V.ii.6. 3 ;«.g.
To hold f a st, apoken of the mind, VL
L 8.4: VIL L la a. ^-principles,
HLii.l0.e,6. In this meaning it should
be the 4th tone, according to the die*
tfonary.
. g^ the thumb, HI. it 10. a.
To stretch out and expand, ttt Hjj
^;£,iLte, 7 . ™
To encounter, to preas near to, VIL It
88. a.
(x) To steal.— upon cession of
IIL it 8. a. (a) To bare, VIL it !
To act for, undertake one/a duties, V. t
4.1. |j-a plurality of omees, VL it
THE 66th RADICAL, ^JT.
UaedforJg£. ^^, the four limbs,
IV. it 80. a.
THE 66xh RADICAL, Jg.
To take back, IV. it 8. 3, 4.
(a) Appears to be a i
m.it&.
expletive,
#
LL*3. (3)#^thcapi»earanoeof
a nob let go in the water, V. t 8. 4.
To alter, change (aetrre and neuter) ;
to reform, IL it 8. 4: IV. t 8. 4; 14. x
(5fc|^); a88. x: V. a 4. 5 :VLit 16.
3.*VILt4La OU erve flfc ^ and
a6r^ILitlA4,5. g^g,<apake
wfih an altered inindyV.TV. 4. In IL
t L xo, yp Bjr-does not need more*
(x) To attack, IL t 6. 6; it 1. a, 5:
V. t 7. 9. l£-to expoee once errors,
IV. 1 14. x. (a) To undertake, to pro-
ceed to do, Lt 8.3.
N n
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546
CHINESE CHARACTERS AND PHRASES.
[ncoBzm.
(x) ftbsniah,--«pokenof inen.enimals,
and doctrines, I. it 8. i: IIL it 9. 4, 10,
13: V. I. 8. t, 0, 3; •• 5'. VH. t 81. x, a.
(a) To lose, let steny; stray, lost, VL t
is; it a. 3. 4-. ▼&«.*.* <8>JM*-
■• setf^ndoned, L t 7. so: HLi.
ft*
8. 3; it 6. a. 8o£g JgpIILitfco.
(4) J|r ££, to eat iinmodnrately; but
other meanings are given to the phrase,
VTXt46.a.
The 3rd tone. (1) To, ,
IL A 4: IV. it ia t: vu. it
htiit
g
dwa
nto, L
. «. (•)
C jfcfc W' * ded « nJttion of Yio <* C* Pl-
ainly) of Shun, HL i. 1 8: V. L 1 1.
Government Ami**. jE&^f , theprin-
dplesand bnsinoos of soverament^VIL it
1«.8J» Soj§fcfl|,ILt4... jgjgfc,
the administration of government, is verr
common; but it -to give law to, in L iL
11. 1: IV. t 7. 4. tB &' **' il * ,#
common, jg jj£ is also f oond. Ob-
eeirej# jj£,V. L8.3.
The eanae or reason of a thing, (x)
there being no eanse, IV. it 8. 3, 4: VIL
t8Q.a(JT.R) Observe^ alone, UL tBl
3. Attheendof a clause, j^-becanse,
VL 1 6. 4: VH. t 81. 3. Obserre J^
. ..^flfrTILitLa. Mflfcand
JL ^jjr, in eontinnation of a subject,
—therefore, tints. Bamfm. (3) Facts,
phenomena, IV. ii 86. 1, s- (4) Ancient,
old, Lit 7. x:IXil.a CT-oldao-
qnaintanee,Vn.i.48.8. "^
strive to death, I. it 18. a; 16. a.
To teach. Sssm, Instructions; lessons,
L t 8. 4; 7. 04: IV. t li. a, a, Observe
IL t 8. 19; and V. it A 4. Pronounoed
in the xst tone, it- to call in, to employ,
Lit*, a.
Alert, intelligent, and active, I. L 7. 19:
IV. L 7. 5.
Tbaave,LitlLi; 18.x: m.U.6.5:
V. L7.6, jfifr-topntout, to save from
fire, VLt 18.x. j|jr- to part, to stop
from noting, IV. it».
to save themselves from death,
(1) •& ;fefr, indolent indifference, idle
■anntor&ifcli LI4. .(a) A name, VL
it 16. x. (3) ^ jtfo a designation, IV.
L84.I; 26. 1; itlR 3.
re, w scop
1, Lt7.aa.
JUL
ft
ft*
ft
sen
hat
«
ft
To ruin, IV. L 8. 1. To be defeated, L
t6.x:VJLitl.a.
Worn-oat, VTX t 86. 6.
Teventnre>daxe>pre^ Seem, ft
Rfl, «I venture to ask,* is a comioon way
ofa^aqoestion. Obeerv fa %
(x) To be scattered, LL6.4;iiL«l
18.a:*H.it4.a. (a) A surname, VIL ii
88.3.
(1) Genexons, V.lit 3: VU- «• **•
(a) To manage; bat this meaning la net
found in the dictionary, IL iL 7. x.
To respect, revere ; the feeling of rever-
ence; reverential, IL it 8.4* HLiL8.a:
IV. i. 8. a; A x, et at, asset. : $jf l $)£,
VL t 6. a, 3, ctet On the difference
between the terms, see IV. 1 1. 15.
To set forth, gfc^i m. i A 7.
(x)Humber,IL&18.4< Several, Li,
8. 4 sILit8.3;&x,etaL,sssjM. fnxW,
VTXttft.3. (a)jgfc-anart l VLL9.3.
Close, elose-meshed, L t 8. 3.
An enemy, L 1 6.5,6: IX 1 8.5; 6.6:
IIL it 6. 4« IV. *. 7. % 6: VIL iL 8. 3;
4.8. Hostile, VL it 16. 4: VIL it & 3.
To be an enemy to, to oppose, L t 7. 17;
it 8.5: VILit A 5.
Lq.
To drive, chase, IV. 1 8. 3, 4.
TO marshal, L a 8. 6.
Toingather. The ingathering, — apo h en
Km ofthe harvest, LitA 5 :VL it 7.n. $$
j^, all taxes and imposts, Lt 6. 3 -VH.
t88.x.
THE 67th RADICAL, j$T.
Tfif (x)Acharaeter,aeottineeted,--av*offd,
AH V. t A a. (a) Style, method of compori-
lwm tion,IV.it81.3. (3)H«g»ti*dorned,
VLtn.3. Toadomj^UJ^IV.ti?.*
(4) An honorary epithet, jjr q£, L t
8. 3, et at, «apt^m«.— ^ ^(T, IL 1 7. 1,
a: IV.it8Lft— ^^^,Litl8,etel
THE *9nx RADICAL, Jf^.
Ir* A bill,— a general name of all crooked
cats knives, ^JfpLL8. 3 :VLta.i,a.
tjjt> An axe. ^ Jy*, eee above.
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indkx m.]
CHINESE 0HABAOTEB8 AND PHRASES.
647
m
m
0*0
w
**
**
Jpp To eat ill two, -to terminate, IV. ii
ttf (z) This, these, IL4.6; 7. is; ii 6.
2, ft, 4, et aL, Mtp*. (a) Aa ft conjunct io n,
forthwith, then, ther e u p o n , &eJ L i.a 3:
IL i a a: m. ii 7. a; a 3: TTL ii 87.
3, 8, 1 j. In several oun we can hardly
tell whether to take the character aa a
conjunction, or aa the demonstrative, fol-
lowing its antecedent, to give emphatjsj
to the sentence. Observe alao I. ii 8. 6,
and 6. 4, where it aeama a mere expletive.
<3) flf^' 1 * %k%** instant, VL
i 5. 4. (4) In a name, IV. ii 8a. a.
New, HL 18.18.
To cut, hew, L ii 9. 1.
In the phrase, c tt| ttjft a eonapieoona
mound, EL ii 10. 6, 7.
THB 70ra RADICAL, jj.
(z) That which is square, IV. i 1. z, 5 :
a z. Square, the adjeotive,-4bUpwed
by the dimension, L L 6. a; 7. 17, 4 ei,
eaejM. Obaerre the note on V. ii 8. 4.
(a) A quarter, region, direction, IILa. z:
VLifci. The phraae fjl] ^jgT ia com-
mon. ^^,witheutrezereneeto their
where-zrom, IV. ii 90. a, (3) ^f -class,
a resemblance. V. i 8. 4. (4) To neglect,
violate. L ii. 4. 6. (5) Aa a conjunction,
^j[,m.ia.z6 5 ^^r,Lii5,4.
Baajaw. (z) A p t op osltl on, in, at, on.
But after many verbs and. adjectives we
nruattranalateUTarioual^^DyytOyfrozn,
Jte. Ac, and often it need not be trans-
lated at ali 2g *Jfo down *°> ••■^■f
to, «to~ la common. After the possessive
^, J^'in relation to, and so,
times, whan not preceded by 3*.
- compared with, ILi8L 03. Afte
It ia common, and what may be called
eompoalte verbs, auch aa 4& ffl, ^F
2ft, Ac. (a) Than, forming the com-
parative degree of preceding adjectives.
ButobaarreII.i8.aa at theend.
to be ghren to, to
aa; 7.18; iin.3: IV. i
VXiH.g: vn.181^?
(z)How!Li8.s. (»>j$f|$><
name of a place, m. ii 10. 1, 5, 6.
To give, to dispense;
be shown, L i a 3: 7.
8.z:V.i«.a:
U.88.Z. (a> In
ILL 8. 5, 6, a
The zit tone. J* J*, complacently,
IV. ii 88. z. e*n»<ew
m
I>odgingly,»soeretly, IV. ii 88. z.
A flag, with dragene
iatmehed,V.iI.7.a
A
7.6.
allk,
V. ii
J*
Aefie*
ii
(z) A white coVa tail, need to 1
signalswith. ^- streamers, Lii to,
7. (a) Lq. jfc vary old peraona, L lilLa.
(z) Hosts. P r ope rly, 500 men make a
J£,Liiaa (ft)Aetrangar,ata*elletv
I i 7. 18: H. i. 5. 3: VL ii 7. 3.
ntt
M
going round, the turningi of
the body'TO. ii 88. a.
A nafc— made of feathera ■uapendad
from the top of the ataft IH. ii 1. ai V.
iL7.5,a
The head of an arrow, UL i 8. 5.
THB 71a* RADICAL, Jq.
Apartielcofpaattime. May
translated 1 ~ " '
LLI.a:
etA y sasj». OUcrvef£^,V.i7.4;g£
. . . jJS|,VL i ia 3; andftfc^VI.
ii!8.a In theae and siinilar instances
there should be a comma after ffl£. It
does net form an adverb with the cha-
racter that follows.
THB 79m> RADICAL, fj.
(z) The sun. Li 8. 4: n.ii9. 4 :V.i
Az:VU.i8i.a. (a) A day, days, the
day,ILiiAz: IILrLlO.z: IV.i8i.ft;
"*f-4>»S** ^0,~
flj. ^g,to^ay,ILiTz6,elel.
I|)0, to-morrow, ILiia a, del |f|
Q, formerly, ILii 7. z f el ai |$0,
aJ}theday,m.iLl. 4 . $g g, ^
, in no time, L i 8L 3: IV. i L 9.
Jg, the solstice, IV. ii 26. 3: but
VI.i7.aUdif&rent. ^0, in winter,
VI.i6.5. ^Q, leisure days, Li^s.
ItS Q ^> 9|, to exert the strength the
whole day, IL ii ia a alone -
daily, from day to day, ILii 12. 5: HL
ii.a z; aa:V.i8.z,slaL
The morning, IV. a 90. 5. ^ ft ,
from morning to morning, iq.,zrom day
today/VLiaa. ^ g[, the day-break,
N n 2
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548
CHINESE CHARACTERS AND PHRASES.
[nrosxm.
km
fRfW
W
ft
IT
eft»
9
Good, pleasant, IV. iL 90. x.
A decade of days, L IL 10. a.
Drought, Mason of drought, I. i. 6. 6;
aiLa:IILiL6.4. J|l f£/V*IL iL 14. 4.
jt, ^, the nams given to the
Autumnal heavens, -pitying, V. i 1. 1, a.
(i) Brightness, VH.i 24. a. (a) Intel-
ligent ; to be intelligent about, t L 7. ai :
IL it 12. i: IV. L 12. i; iL 19. a. (3)
To illustrate ; to digest clearly, IL i. 4. a:
III. i 8. zo. (4) Clearly, plainly, II. ii.
II.3: in.ii.ft.x-.VLii.&S' Obeerve
■JIJ#£fci& LL7 x * (5)Pow s
efvieion,Li.7.io: IV.tl.i. (6) l|]
Q , to-morrow; aee fj . (7) Vfi 4g%
**• *J{K (8) 4^ QH> * doable surname,
ML i. 1. 4; ii. 8. x ; 9. 9: IV. ii 84. x.—
V. L L a.
(1) To change: to exchange, barter, L
i.7. 4,^7: n.ii.10. -*■ "
; to exchange, barter, I.
ii.lO.7: ifi. i.4.4,5;
6. a; iL 9. 10 j 10. 4: IV. i 18. 3; ii. 29.
5 (if«B.)j 81. 3: VI. ii.7.3: VII. i. 28. 1.
^ >gr-to dethrone,^ iL 9. 1. JJ
*tL, an interchange of services, IIL it
*" • 3- (a) Mf 3J*> * A 10001 °°° k °' mn "
tiquity, VL L 7. 5.
The 4th tone. (1) Easy) easily, readily;
what is easyvin. i. 4. 9, xo: IV. i. 11:
VLi.9.e, ^jjffj, ILL 1.7, 9; observe
use readily, IV. i. 22. (a) To cultivate
well, Li. 6.3: Vn. L 28. 1.
Used for j^J. J^ ^, the name of
a rude tribe of the West, L iL 8. x.
Formerly^ in. iL 1. a; IV. ii. 81. x.
Instead of : & > alone, Mencius commonly
,Ma *#W' Lli - 4 -4?5.3,4,5;l*.a;
15. x, ei at, soajM. Sometimes =^ ^ -
yesterday, L IL 7. X: IL iL 8. a, 3: UL
iL 1. ai IV. L 24. a. Sometimes I have
left it untranslated.
A star. Jg|j|,IV. it 98. 3.
(x) The spring, fj|r- in the spring, L
iL4. 5 :VLii7.a. (a) ^^thetiUe
of a work by Confucius, 1IL iL 9. 8, xx,
etoL (3) A name, IIL ii. 2. 1.
Howf L iL 8. 7.
Duak,Vn.L28.s. Redoubled, -dark-
ness, Le. ignorance, VIL ii. 20. x. It ia
made either with jfc or with |jj.
m
$kih
Jfg JJJi brightness,— clear intelfi.
genoe, VIL iL 20. x.
#
#
cfcht
cat*
(x) This, these. Passim. Ii often baa
the whole preceding clause or sentenet
fur its antecedent, - this is. It migki
often be tranalated also— in this cam. Ob-
serve its peculiar force at the end of s
sentence, afllrming strongly what has
been aaid in it, L ii. 10. 3: VIL iL 15,
rfel Wehavedgl^,|||(andr^)
&> and ttt JSkr-^L r %■* "^sr
obssrve IL L 2. 83. # j@C and £
J£{ -therefore, (a) Tobe, VL L 16. i,a,
stel. (3) Right, IIL i. 5. 0,4: VIL ii. 87.
xx. To approve, IL L 6. 4, 5, et aL
(x) Time, times; at— in—the time, L
L6.4; iL 6. 5: ILL 1.9,",i3; Aa,4,
at oi.,aeejM. The proper timea or saaions,
L L 8. 3,4; 7.84: Vu. L22.au Season-
able, L iL ll.a: IIL iL ft. 4 : VH. L 40. a.
Timeoua, a characteristic of Confncioj,
V. iL L 5. $fe \jgf, without retfsrene*
totime,VLL&4> ^B^» sometimes,
V.U.6.X. ^Q^, opportunities of time
afforded by Heaven, ILii. l.x,a. (a)[f^
-^, thia,LL2.4; ii.8.3. (3)Asur.
n ii. 10. 3, 4.
The surname of a miniater of Ch% L
iL A 4, 5: IL L 1. x, a, 5.
The name of a State, ^ g|, I. L& 1,
^,V.a8.4.-^^,LL7.x,a^afeL
(1) Hie day-time, by day, IIL L 8. a:
IV.iLl&a. BL JJ£,*s\,VLL8.n. (a)
The name of a town. IL ii. 11 ; 12.
nTV.LA*
Great, vast
the whole heaven'
(1) The principle ox^ or man's capacity
for, knowledge, IL i. 8. 5: IV. L 27. a:
VI. L6.7; 9.3: VILl 21.4. (a) Know-
ledge, wiadom ; wise ; to be wiae, L iL 8. x :
IL L 1. 9; 2. 19, as, H <&, 1
f
Aatt
ckam
(1) An honorary epithet, %fj$r&,
L ii. A 4, xo, •*«*. (a) A nnune, §
^ UL a 2. x.-^ 5 J3£, ILiS
4,5.
The designation of Tseng Shin's father.
IV. L 19. 3: VIL ii. 88787.
Leisure, L L 7. aa: IIL L A 8. (ffl
|g,nLAa,4. BRHtLi^S.
f£ ]jjj, luxuriant, UL L A 7.
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INDEX III.]
CHINESE CHARACTERS AND PHRASES.
549
3j|£ The evening, IL ii a x. &3£>
m* dusk of the evening, VIL L 28/3.
the
QOViolence, oppression, cruelty, VL i 6.
pfo e:VILii8.i. Oppressive, IIL i 8. 13 ; ii.
9.5, 7. To oppress, IV. i. 2. 4 : T.i.8.3.
Applied to the mind, IL i & 9, 10. g
^, to do violenee to one's nature, IV.
ilO.i. So^alono,VL L 7. 1. (a)A
name, L ii. 1. 1.
=§£ (1) To dry or hleaeh in the sun, IIL i
pa *• *3. A-to warm genially, VLi 9. a.
(a) To exhibit, V. i 6. 5, 6.
HBr Empty ; to leave empty, IV. i 10. 3. HB
k'wtmg -onmarried, L ii & 5. ^^
THE 78bd RADICAL, £J.
p^ To say. Peart*. Often the nominative
yO^ is not expressed, and must he supplied
from the context In this ease, £J
eometimec-it is said. It is also used
in descriptive aoeounte, and -is called,
Ch'U "• '• 9-
t$£ To trail after one, I. L 8. a.
€
eSS tO To change-to reform, II. ii. 9. 4.
A*n9 Ifc w >8 originally made from B5 and JtT.
(a) A name, UX iia. x.— VIL i 4a x|*
(1) A writing,— of a covenant, VL ii. 7.
3- Writings, books, V. ii 8. a, (a) The
Shu-ching, L ii 8. 7; 11. 1: HI. i 1. 5;
tt.6.a, 4 ; 9.3,6: V.i4. 4 : VL1L6.4.
Observe VIL ii 8. 1.
^ A sorname, & -5p, I. ii. 18. a : IL
<**«* i 2.6,7, 8,jjf o^ soe*. ^ ^ see
y,-^7c,iv.ii«.3.-^ai,
IL i 1. 3, 4.
^ A particle, indicating the present 00m-
gj^ plete tense, IL i 1. 3 : V. i 9. 3.
^ To assemble ; the assembly of, VI. ii
iJg 7. 3. To meet, -to engage in battle, II.
i» *. 3*
^f To calculate, enter accounts, V. ii. 6. 4.
fticrf
tThe name of an ancient principality,
used as a surname, VL ii 2, x.
THE 74th RADICAL, ^J.
H (1) The moon, IL ii 9. 4: VIL i. 24. a.
J& (a) A month, months, L i 6. 6: IL ii 6.
1, «* qL Jjj -every month, IIL ii a a.
(1) To have, possess. Ptuitm. (a) The
impersonal substantive, verb, there is,
there was. Atsopaesfta. It is often dUB-
f
chdo
ch'do
cult to determine to Which of these t
dealer examples.
lof
f
m
p'dng
m
ck'i
a4, et oi, saejM. 3& jft, to have doing,
to be capable of achievement, IL ii 2. 7:
ni.i.l.4: IV.ii8.i:V.i8. 3 : VILi29.
^ ^ -and more, VIL ii 88. 1, 2,3,4,
efet ^jff^),see jfj./ Observe V.i.7.a.
(3) The surname of one of Oonfueius's dis-
ciples, IL i 2. 35, a8: III. i 4. 13. (4)
>fcf BK the principality' of Shan's
brother, V. i 8. a, 3.
The 4th tone. And ; again, IIL ii.9. 7 :
V.i.4. x; ft. 7j «.i.
JH ^, friends, £L i 8. 3: HL i 4.8 :
rVii 80. 4.
(1) Clothes, V.i. a 3: VL1L8.5. Zfc
jj£,nLii.a3:Vn.i8ft.a. (a) To wear,
V.ii.2.5. To wear mourning, IV. ii a a,
3, 4. (3) To subdue, I. i 7. 17 : II. i a a:
IV. ii 16.x. (4) To submit, IV. i 7. 3: V.i
8. a. (5) To be obnoxious to, IV. i 14. 3.
I (not yet the imperial «•), V. i 2. 3
(K.B.); 7.O.
(x) To look to from a distance; to look
for, to hope; expectation, example, what
is looked for or to, Li a 0; 8. a, 6: lilL
a: n. iL 12.5: IIL ii6.4,7: IV.ii20.
3; 8i.x:vn.i9.5. *gj| l ,vii.i.8a
x;ii2aa. >pfj|g,IV.ii.88.i. ^j*fjg,
IIL Lara (a)|g|gj#j,-withahigh
air, ILi9. 1. (3) H[£ ^\ |*g, a coun-
sellor of Wan and Wu, VII.Ii 8a
The morning; in the morning, L ii. 5.
5: IL ii & x; 8. n IIL ii 1. 4: IV. ii
2a J:VL ii.9. 3; 14. 3.
(1) A sovereign's court, L i 7. 18, «f aL
'a) To appear in court, to do homage to,
a 4. 5: ILiiax,5:V.i.*i:Viii.
7.a. j§fl §j|,V. i6# 7 * Tommk6to
appear at court, to give audienoe to, L i
7.i6: II.il. 8; a 04- (3) Court (adjec-
tive), IL i 9. x : V. iil. x. wmm
the name of a place, L ii 4. 4. v# ***
A round year, VIL i 89. x.
Iffl - to model one's self on, VL i7. 5, a
i'
THE 76tr RADICAL, fc
jk (0 A tree, trees, L i 7. id> 17 ; ii 7. 1 ;
\£ 9. x, efol. Wood, a piece of wood, IL ii
7. x:VLai.5. $- >fc, supplies of
wood, Li 8. 3. (a) In a name, m. H. 7. a.
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650
ml
$
t
GHIN1SB CHARACTERS AND PHBASE8.
[imdszxil
m( yes*
The extremity | the point, the top, L t
7.io:7lliL5.
(x) The root The lower end, VL a L 5.
^•a spring, IV. It la % s* 8onree,
origln,IILt6.3:IV.t6.z;18.e. What
to tndtael, osssntlsl, IV. a88. r. Observe
fi[AA»I.17.i7f«8. (a) Proper,
VLtlO. 8:V. II. 6. 5 (JT.B.)
(z) Vermilion oolovr, VDL it 87. ie.
(a) In iiames, ^ |fc, VIL a 88L a.-
^^v.iu- Jg3fcin.ag.o,
name under which the
Ch'n were oompoced, IV. it
«•* annate of <
81. a.
^5 a ptanvtrae, in. a ia 2.
Mf I**ofw<
ift (i) A species of willow, VI. t Li, a.
iff (e)Aeunamc,VLa8.s.
^ To bind, VL it 7. 3.
aft
*C A small bridge, IV. it l 3.
oMeag
H Aenp,VLtl8Lz. #
9*
jfr A wooden pestle, VIL a 8. 3.
eW
Iff The east, on the oast; eastern, L t
2Z 8. i;o\i; li lta: ILL $.•: IILii.6.
""* 4,5: rV,U.88.i:V.t4.i:VLt2.i,o;
a 1.8 (jr.*.): to. a 4. 3. *HtIl,viL
t 84. x. JK ^ IV. t 3l iTviL t
|p^,n.a8.a
jft Tb bond, make crooked, m. a 1. z, 3,
£hi $x V. t'7. 7.
* Aforoot,L18.3.
JB (i)Oertaiidy # mllr,lndo^IV.a88:
£m Vtt6. 3,5. (0) To carry into e4foot;
reoolirte to exeente, L a 18,3: II. it t.
3: IV. ii. 11.
JP Ueed far M£, a female attendant, VIL
jfe A branch of a tree, L t 7. xz.
eta
f^ A watchman's rattle, V. a 5. 3; fc 3.
9 (x) A willow-tree, VLtLz, a. (a) la
a-«gn^aon^|J|r- : p*,ILi.aa l s
3: nLILT.r.TLllls.
^ (i)A kind of seminary, IEL t 8. ia
jfe To compere, m. t 8. 7.
SI J|J||tMlof»we,V.tA4.
^ lb comet, IV. t 80.
«e
^ Tb be rooted, VIL t 8L 4.
^H A surname, VIL t 86. z.
fee
4ft The last sovereign of the HeU dynasty;
Si toeoinetiinee-afar?»nt,I.a8Lx: IV. i
8Lz | 3:V.t8. 4 :VLat.s; ft.*; 8.1,
a; 10. 7.
HiL ^M,bendenftandle*tez^VILL
eMe 8.4.
iH (z)Aapeelee of tree, probably belonging
72* to the iis>>ort/si,VLt l£x,Brotechnofdsr~
*. fa) The name of the plaot
where Tang's grave was, V. t 8. 5: VIL
g (i)Anlu»«« I 7 V ttliet,Xaju4
to* Jg<£, I. 1. 7. 1, «: H. ii.8. 8, 10: IT.
Cm. 8= vl a. 7. 8.-^ £f ^., v. a
4.7- Wimmma.g^ J|» v - !
#5 Lq. JJ,*«^,TI.i.l.i,*
*
(1} A bridge,— of a Urge size, IV. a 8.
of a
) A bridge,
(a) A weir,
■ke.IV
13) The
£^ 8* (a) Aweir, La«.a. 13) *
—v ~# - <**-*- LLli; t x, el at (4) A
#
^VLa*,5. (5)J$lij,thei
of a mountain, I. a l&x.
Aatlek > aatafl;Lt4 3; 6. 3.
(x)Handeiin^,^i^,aee^L (c)
To fetter, VI. L a a. ChftoChl*
it hereby j^.
The aame ae the ]fjj| above, VL 1 14.$.
(x) A epeoiee of tree, the wood of whim
is moet valuable, VL t 18. z (Btet-
»ehneider,(Ua#a). (a) A carpenter, wbo
makes articles of fornitwre, IIL it 4. 3,4:
VIL a 5. **
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INDEX III]
CHINESE CHARACTERS AND PHRASES.
661
(x) ^ 3tf|, 'discriminated and regu-
lated,'— spoken of a oonoert, and* 4 the
blended harmony/ V. ii 1. 6. (a) fA
ff£*» the name of a place, IV. ii L i.
%fi Iftf^TO^^Mi^nLiA*
A spade, or shovel, ITL i 6. 4.
m
cat
tsdo
fang
dtthrn
f
41
n
ko
To abandon, throw away, spurn, L i 8.
a; iL8. i:VILi29; 86.6,rfoJ. To be
rejected, IV. i 14. a, ^QQ, to throw
fields oat of cultivation, m. iL 9. 5.
Q p[|, to throw one'sself away, abandon
onoYealf to work wiokedness, IV. i. 10. 1.
The date, M ^g, VIL JL88, i,a, now
commonly called from the appearance of
thefrnit^^J|.
W ^^••ourdate.tree,VLil4.
3* (») |^£ jH> the name of a place in
Tdn,T.U.a
The name of a place, where the princes
of Oh*! kept a granary, VEL ii 28. 1.
A wooden bowl, VI. i 1. x, a.
A bed, a oeueh, V.LII3.
An inner coffin, AJSf jS, L ii 18. a :
IL ii 7. a. ^^ TO **
An outer coffin, jjtet |fi, see above.
The surname of the heresiarch J ^
IIL iL 9. 9, 10, 14: VIL i 28. ^|-
Tangism and Yangists, VIL ii 28. x, a.
The name of a State, L i 5. x, 3 ; 7. 16,
17; ii& x; 18. x, etol, jbcj*. ^feA>
L i 7. x 7 : DO. ii 8. x: VL L 4. 4.
(x) An inheritance, the foundation of
an inheritance, I. ii 14. 3. (a) dj£-
instruetion. ^ 3^ j$ ^,VLii 2.
6. (3^ Partiy finished, VII. ii 80. x.
An extremity (in a painful sense), L ii
I.61 To push to extremities, IV. ii. a 4.
Glory, IL i 4. 1: VIL i. 32.
4$ ^& Qf the projecting ornaments
<MU round the cares of great buildings, VIL
ii.84.a,
*V6
m
eft*
Mtt
{||4$> to excite resentment, L i 7. 14.
i
ft*
£
*>
Dry; withered, I. i 8. 6: IL i 2. x6:
III. &. 10. 3.
A high gallery, JS&jfft, the pointed
peak of a high building, Vlii. 1.5. flea
note fo fee.
A sour date-tree, VL i 14. 3.
(1) To be happy, to rejoice; to delight
in, L i 2. x, a, 3, 4; ii. I. 4, 6, 7, sTlV.
i 8.4; 8.1, riot, «***. A delight, VIL
i 20. 1, a, 3, 4, 5, $t aL Pleasure, in a
bad sense, L iL 4. 8: II. i 4, 4, * oL
jK#n.iA 4 :VILa84.5. (») |§
J^|, good years, L L 7. ai, aa: DX i 8. 7.
(x) Music, L ii L x, a, 3,4, 5,6,75 4. 10:
IL i 2. a 7 : IV. i if afvH! ii. 37. xa,
(») j£f£ J£, a double surname, L ii 18.
e,3,*al.— V. ii 8. a.
(x) To plant,— of trees, L i.8.4; 7. 84:
VIL i. 22. a, 3. To sow.— of grain, IIL
ai0. 8 :VLi7.a, !» |§, m. i 4. a.
(a)Appomted 9 legitiinate,VLii7.3. The
tone with these meanings was different
anciently from that of the character in
its common acceptation of fra*
A spring, a contrivance, VII. i 7. a.
A sack open at both ends, L ii 5. 4.
Perverse, lawless; unreasonable; un-
reasonably, lawlessly, m. i A 7; ii. 2. 9:
V. ii 1. 1. ^H jSgf , perversity and un-
reasonableness, fvTii 28. 4, 5, 6.
The name of a tree, supposed to be the
same as the jjA, but not yet fully identi-
fied, VI. i 14. 3.
To regulate, to restrict, I. i 8. 5.
#|^£."ee^£,IV.ii.21.a.
Sprouts, VL i a 1.
|H (1) The weight of a steel-yard. f^-
ch'wan to weigh, L i 7. 13. (a) The exigency of
circumstances, IV. i 17. x: VIL i 28. 3.
THE 78th RADICAL, Jjfc.
3fc* Next,— in order or degree, V.ii 2. 7, 9:
$* VI. ii 14. 3: VIL ii 87. a, 7. Tobenext,
to oome next to, IL i 2. 9, 10: IV. i 14.
3:VtL.til4.i.
$ #C UK j& ««tarM^ L ii 1. 7.
hmn
4J& To desire, like, wish, L i 2. 4; 7. 15,
7Zx 16, 17, 18, 33. d oi, Baepisswu. Desires,
^ IV. ii 80. a: VIL ii. 86. *
eft!
m
to
m
hung
chid
chien
m
fdo
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652
GHOT88 GHABA0TltR8 AND PHBASE8.
[UfDKXm.
ife*
at*
*
Wi
To impooa on; to be imposed on. ILL
t *. 17: tTI ft 4-
gfc ^ without elation, TO. L IL
louthwithl
to smear tho sides of the
month with blood, VL a 7. 3.
To ain* IV. 1 S. a: VL a * 5 rtndi-
eating ringing in somo peculiar etyie).
Used actively, g|| ^ V. i. 6. 7 5 a x.
To sigh, TO. L 8a x.
To drink, to
to swill down,
Kit* *»
it
eta
IE
m
*
^PkMod. g£ Jg,torejoiecin,LL
THE 77m RADICAL, jj-.
(1) To atop, desist,— spoken of walking
retiring from oflce, Ac, L i. ft n ; ii. lC
3 : EL I 2. •• : in. iL i 4 : VL a 18. a
To etay, reside; to remain, L ii. 11. a:
L a 11. 4: IL i. 9. a.
ii)Tbeori*et,ieetify; to be rectified ;
oonooti what io oomot, IL 1 7. 5 ; 9. 1 :
IIL L Si *»* J 1 - *%•>•.* *8b * *,
see**. Tonmkestraight,V.i.7.7. What
may bo correctly aeoribed to. VIL Lli,
3,4- (a)TohaToapnrpoaointhomind,
ILLS. 16: VH.iL«.a. (3)^6TP,
sdoublesuniame;— eee£6.
This,theaa M. ^W^^nd^g 1
Jf£ t thus, aO| such, areoommon.
A pace, L i. a a : V. a 1. 7.
(x) Firmness, martial Tigonr. f£-jt,
HLaftj, (e)j£:£,thenrsteove^ii2n
of the CbA* dynasty, Lit 8. 6; 8.1; 10.
3, at at, esajw. (3) j£ "J - , a eoVereign
ofthe8hango>nasty,ILi.l.a (4)j£
Jg,namoofaplaoa,IV.a«l.x. ( 5 )jj£
J^,aBookof the8hu-ebing,VIL ii. a a.
A year, tho years; the character of
ayearaigoodorbed,I.i.as: IL ii. la
4:Vn.a3ai f a #3 ,4- Aj| r u
7.ax y aa:nLLa7:VLi7.i( r Sja#Y
fcj|,Laifte:n.ae>a? W>
jTopamorer,- to change, IV. a 27. 3.
""[ - f or a period of, V. L a a.
To return, IL i. 2. x6; a 10. x, a; 12.
5, at at, **** Ueed actively, -to repay,
VII. i 30. a. To turn to, oome to, Li. 6.6;
U.ll.a; 15.i: m.U.5.4; 9.^7aL 9 aiaW
THE 78m RADICAL, ^.
To die; death; the dead, t L a 5; 4.6;
7. 4, 6> 7, 8, «t at, eaajM. I*> die fee, L iL
J*8« £E'£fX.L7.«4ans IV. L 8.4;
9, 5.
To die at an early age, VH. LL3.
Calamities L a 10. a: VIL iL 17. t.
To bring calamities on, to dssUuj, VL n.
aa.
fim
ft
m
a%6
jrte*
m
ckik
fc'a*
H
fUNUi
ft
att
m
A*
#
m6
Tocxhaust,cxtirpete. «-toi
to. a 11. 3.
(x) Perilous, in a danearoua eomdition,
V.iii. (a) A parSIeV I eppcahcud,
is near to, LL 7. 17: VILiLiax; 30. a.
Followed by ^, IV. a 8L r.
To bcry along with the dead, to earn ilia,
TO. a La, ^ -to accompany, TO.
L4ftx,e, y *
To be different, VL i . 7. 1, 5.
To die of hunger, VIL a 17. 1.
£($ f& *° ■ wmnn » DL L d.7.
To oppreaa, treat croelly, L IL 12. a.
jft*i rnman, an oppreaaar, oppiraaofi,
Lfl.as: IILiL5.5,6.
AotMMding to OhO Hal, to ont oat fie
imprison, V. L 8. a.
THE 79ni RADICAL, ^.
The dynaetg ao called, IL L 1. 8, xo,
ataL,aaajM. jK ^, the loonder of the
Tin dynaa^r, m. LB. 6.
A anrname, IIL a 7. a.
To kill, pnt to death, L ia 5; 4. a; a
4, 6, af al mtpi tt imu Obecrre TJX a a
% and Vn. a 10.
(i)Topalldowii; to break, La 5.x, a;
1 1 . 3 S ifi. a a. 3 : iv. 1 a 4 ; a iL x.
(a) To blame, reproach, IV. i. 2L
THE 80th RADICAL, A.
A mother; ^ -fflr,parenta, L La 4;
7. ex, aa,* at, a***, |^ ^ ^, the
parent of the people,— epoken of a ruler,
^, brood hens, brood aowa, VIL L ia a.
Every, IV. a ft g-
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T1VDIXIU.]
CHINESE CHARACTERS AND PHRASES.
563
9
J*
R
R
eh'x
THE 81« RADICAL, j£.
(i) To compare, IL L 1. 3: VL iL L /.
j4 %$> *° *• 8omnaiud wiifc, LIL 4. 4.
(a) rtj -^j an uncle of the tyrant Chan,
ILL1. 8: YLL&3.
Tha 4U1 tone. (1) For, on behalf of;
I. i. 6. 1 : IL iL 7. 4. (a) And when ....
L ii. 8. 1. (3) To elassiry, IIL i. 4. xa
(4) To bend to the will o£ aot aa a partisan,
IH.tt.L5. ~
V. iL 4. 5.
(5) To join together, to collect,
THE ttsn RADICAL, ^.,
Hair, YIL L 98.x.
Fine hair, X£ A, - what ie very
email, L i 7. ia — $'-**" 1 ** rt »
one thread often fllamente of ailk being
called a fy IL i 8. 4.
THE 88m> RADICAL, Jjj£.
Family, L a W.3. J[ f£ Jg, the
sovereignsof theHsUdynasty, the family,
ie. of the great To, the jwinee of HsiA
^i^,IY.L14.x. j|a^,IL
The people, —usually in distinction
from rnlere and superioi
Observe the ph raaee |j» |j^, VII. ii.
raLJW.^V.iLA4;|fcR,VI.i.
8, 85 Iff K, L i 2. 3: VU. ii. 87. 13;
f^,LL8.4;7.a4. ^.mankind,
i. 2. 93, *7, 08.
tfe People. eettMngin a State from oih
,3^ 8tetee l ILL*.57nLi.4.x,fl: V.ii.6,
THE 84th RADICAL, ^.
(i)Tbeair,breath,yLL&a. (e)Air,
-carriage, YIL L 86. 1. (3) Specially
8,
aktd
m
fimg
/oa
(8) Special]
deferring of notice is its use in IL L 8.
9, 10, n, xa, 13, 14, -energy, the
nature.
THE 86m RADICAL, yfc.
Water, waters, L iL 8.5; 10. 4; 11. 3,
efaL,esaj». ^-oold w«ter,VL i.6.5.
Perpetually, always, ILL 4. 6: IV.L4.
3: V.i.4.3.
Water overflowing, ^[J fe£ JA, to
inundate, IIL L 4.7; ii. 8. 3.
ca'lft
we
ckimti
ft
(x) To seek Jbr; to ask for ; to seek, I.
i. f.jfc 15, r6, 17; iL 8. 1, rf «!., sMptoAa*.
(a) The name of one of ConxnciuVa dis-
ciples, IV. L 14. x.
(x) Impure, Tile, mean, IL i. 9. a: m.
1.8. 13s V. L8.35 ii. L3: YLiL8.a:
YILii.87.xx. (a) ▲ pool, ff> ffo HX
iL8. 5.
Low. To rank one's self low, ILL 8. 95.
Perhape eome of the instances under
jf£ t wfl, should be read aa toi, particularly
IIL iL 9. 5, TIL ii. 87. xx, and one or two
(1) You, thou, IY. iL 81. x: Y. L 8. 3:
YII.iL 81. 3. (a) Name of a stream, IIL
t 4. 7.
The river by eminence, — the Yang-txse,
ILL L 4. 7, 13; it 9. 4. f YIL L 18, x.
▲ pond,LL8.4; 8.3: IILii.9. 5:
Y.LI4. Ameat,LiL18.a: ILU.L3.
I
f
m
at?
( x) To lead forth a stream, IIJ. L 4. 7 :
YL1.8. x. Thewatemofa stream over*
flowing, YIL L 18. (a) To bite things
through with the teeth, YIL L4fl.su
Properly, to wash the hair ; *t $&, ta
batheTlV: it 88. a. 9 *WB"
To die, pass away, IIL LA 13; iL 9. 5.
A surname, IL iL 8. x, a. <tf* jBJL a
double surname, IV. iL 81. x. U* ™*
7^ 3j|f, dilatory, IY. L L xi, xa.
(x) A thick marshy jungle, IIL iL 9. 5.
(a) Ijjfe 4tfj, vehemently, overwhelm-
ingly, like' the sudden tall of rain, or
overflow of water, L L fl. 6: IY. L 8. x :
YIL i. 18.
The 3rd tone. To atop, L iL 18. 3.
(1) The Yellow river, IIL iL 9. 4. fjX
J|{andjSijA,LL8.x;^fg,YL
U-&5* (•) 7t JEJ*> **• nine branches
of the J^f, which Yfl regulated, m. LA
7* f$f j^T> *»• most southern of these,
Y. i. 6. 7. (3) May be used for a river
generally, IL L 2. e8: YIL L 18.
yft Jfc, the appearanee of thick
clouds, I. L 8. d.
Apond,LL8.x,3. &jft,tl»namc
given to king Win's pond, Li. 8. 3.
To govern, regulate; to manage; to
attend to, L i. 7. aa; iL 8. 3; A. a; 9. as
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554
CHINESE CHABACTEBS AND PHRASES.
[index m.
ft
m
k
aVflaw
m
as*
m
eV<
it
ch'l
Ml
eft*
ft
m
ck
Pi
hung
gf
ktid
**
aw
Uu
The 4th tone. To be well governed ;
where management and regulation take
their effect, I. ii. «. 3: IL L 2. as; in. i.
4. 7; ii. 9. a: IV. L A 1 : V. i. 5. 6; ii. 1.
1, a:VLil. 7. a; IB, a
jfg| jfjg;, to be at one's ease, IT. L 1.
XO, XI.
(1) To alight, neglect, IV.il. 90. 4. (a)
A surname, IL iL 11. 3: IIL iL 7. a.
A spring of water, IL i. A 7 : HX.iL 10.
3 :VILL99. !fo JJf, IV. IL la a.
(1) Lawa, IV. LI. 3, 4, 8. $Jj-the
lawofright,VIXlL88.3. ffi-to enforce
the lawa, -to tax, ILL 6. a. jj£ |j£,
families attached to the lawa or oonstitu-
tion VI. IL 16. 4. (a) An example; to
aerre aa an example, be imitated, IL i. 1.
7: rn.Lft.xi: IV. LI. a; 9.a; 1LS8.7.
The name of a stream, a tributary of
the Hwil, m. L 4. 7.
Hie perspiration starting, IIL L 6. 4.
To weep ; the silent shedding of tears,
IIL L 9. 5: IV. IL 38. x, a: V. L L 1, a:
VI. ii. ft. a.
To lead, conduct, IIL L A 7 ; iL 9. 4.
Extravagant, IIL IL 4. x.
y££ |3§, -at ease, or in the abundant
water, V. L 9. 4.
To wipe away, LL6.1.
Waters flowing out of their course,
y£t 7|C' "pot* 11 °' tne ft 1 "*** inundation,
JU. ii. 9. 3: VL iL 11. 4-
Overflowing ; vast ^ ^IC, used like
the above, IIL LA 7; li.9.3, 11: VI. iL
11.4.
To lire, IL L 4. 6: IV. L 8. 5: VEL L
98. 3 .
To permeate, imbue. Followed by
jfc, IL L 1. 7.
A pool, LL8.3.
(x) To flow, IL i. 1. xa: IIL LA 7: VI.
L9.i: VII. Lift. 3; 2*. 3. #fe jfr
current customs,— in a bad sense, VIL ii.
87. xx ; but not so ^ Jfk IL L 1. a
Observe L li. 4.6, 7, a (a) To float, VIL
L 40. a. (3) To banish, V.Ua (4)
jftffc,~tt,VII.ii.8.»
To dig, to deepen, V. L 9. 3.
P*
f
hdo
n
A*
t$ ftft' rapidly; the appearance of
springing up, I. L 6. 6: VI. L 7. a.
(x) The appearanoe of rest waters,
7 43, the vast flowing passion-nature,
ILiXxx, xa. (a) ftj £, a double
surname, VIL iL 95. x.
& jft , the name of a atream, IV. L
a a.
^Jgt,tobathe,IV.iL9B.a.
Theses; eees,IL LAa8: IILL A 7 ,elaL
^ - the asa-ehore, I. iL A 4 : VX iL lfi. x.
\ntf$^WMZj}l nreexp.ee.
sions for the kingdom, IIL iL 5. 3, 7 : IV.
L A 3; •. x: V. L A x: VL iL ia 7: vn.
L 91. a. So $£ ft, without the |Rj,
117. xt. JJ[flp,IV. Liax:VILL
9i 1. ^(J j£LL7.ii:IV.Ll&i:
V.iLl. 1: VIL L 99.x.
The name of a atream, IV. iLli.
To defile, be defiled, IL L 9. 1 , » : V. iL
I.3.
To diminish, to decay away, ILL iL 9.
4 : VL L a 3.
jjb To wade, IV. iL a 3.
s
mti
*aft»
ft
m
m
Hang
ftsS
m
to
sh&
kwdl
#
Tears, IV. L 7. a: VL iL a a.
To be dried up. IV. iL ia 3.
fjftfJCtOold and distant, VIL iL 87. a,
The water in which rice ia being
washed, V. iL 1. 4: VH- *L 17.
The name of a stream, a tributary «**
the Yellow river, VI. IL A 5-
Virtuous. Used actively, to make vir-
tuous, to improve, IV. i. 9. 6 ; iL 9a a:
VIL L 40. 5.
Licentious, unxegulated, IL i 1 17:
III. ii. 9. xo, 13. To make dissipated,
III. ii. 9. 3.
Beep (both literally and metaphori-
cally) ; deeply, L L 5. 3; iL 10. 4: IL ii
1. 3: m. i. 9. 4: IV. iL IA x: VIL L14.
x ; 10, 1 ; ia a.
The name of a river, which ftewt
through Ho-nan and An-hui, IIL L 4.
7; U.9.4.
4ft ^p, a double surname, IV. L 17. 1 :
vl 11. a 1.
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INDEX III.]
CHINESE CHARACTERS AND PHRASES.
655
4PH
w
eVtty
Vo
ftoan
fa*
M
yQan
(i) A golf, an abyss. IV. i. 8. 3. (»)
The designation of Confucius'* favourite
disciple, H. i. a z8, ao: IIL i. 1. 4.
Lq * tfe «* jft» **• *&**"***
of water flowing freely from a spring.
IV. it 18. a. *^'
(near, pure; purifying, IV. t 8. 8,3:
V. ii. 1. x, 5.
To reside long, V. ii. 4. 6.
To be thirsty, to stiller from thirst, IL
1 1. zz:VH.t87. z, a.
^8f ^fC» water whirling round, VL t
ft. z.
-^ |^ the designation of one of
Conftteius's disciples, II. L 1 so: IIL i.
(1) Warm water, things hot,VL L6.5.
(a) The founder of the Tin dynasty, L t
* liA* I; a x 5 lh f » •» *«*> *■**•
I, incessantly, V. t a 3.
*fi
fata?
m
tew
f
Level The instrument,— the 'levet
IV. 1 1. 5. *
A ditch,— made in dividing the fields,
4 feet wide, and the same depth, V. t 7.
6; a La. )* **, L it M. a : IL ii.
4. a: mt8l7lln.*:V.U.7.3. 4g|
^, iv. a ia 3.
To overflow, VIL it 14. 4. To spread
forth,— spoken of instruction, IV. 1 8. z.
The name of a stream, IV. it ft. z.
To drown, to he drowned, L t 6. 5:
IV. it ftft. 4: VL t 7. z. To go to ruin,
IV. t 9. a To be drowning, IV. t 17.
*>*>8.
To extinguish; extinguished, IIL it
v. a
To increase, IL 1 1. 7: VL VL a 3.
ffflfc • name, VL it a 4.
**
f
eft*
The iuun« of. State, L ii. 18. i; 14. i;
18. II IL ii. «.!,», *«t-|BJ £ A,
Lit. 18. I; 14. i; IB. i: ifiTliTT; 8.x;
nM 1 ^ lmpeded ' AW*""*"*
Bank*, L a 6. 5.
cM
To be a fisherman, to catch fish, IL t
a 4 .
The name of a river, a large branch of
the Yaztg-tsse-in Ho-pei, m. 1 4. 7, Z3 ;
att>4 * ^gt» the MUkyWsy,V.t4.ft.
To be clean, pure; what is clean, IIL
it a 3: IV. it 25. z: VILit 14. 4; 87.
7, iz. To keep pure, V. t 7. 7.
Congee. ? any beverage, L it 10. 4;
To moisten and nourish, VL t a z.
JP|)5*-*o modify and adjust, IIL t
a so.
?T$& "in-P 001 ** n. t a aa
(z) A marsh; marshy thickets, III. t
4. 7; it a 5: IV. t l.a j^-apond,
L it a 3. (a) Favours, benefits; bene-
ficial influence, II. ii. 1ft. z: IV. t L a;
ii. 8. 3,4; 22.i: V. taa; 7. 6; it La:
VELL9.& (3) gjR the name of a
gate,VII.t88.3.^ fcl ^
fe A small ditch, tributary to a jtt, IV.
8
To dam up, VL taa.
pin
Muddy, IV. t a a, 3.
Lq. the character in the text of IL i.
4. z, - what is low and wet
•
With the 3rd tone. The name of a
stream, HI. t 4. 7.
In the 3rd tone, (z) To ferry, convey
across, U. it ia z, 4. (a) To succeed,
il t a a
Yd flE' *° OTerflow > inundate, IIL t
4, 7 ;«.as.
(z) To waah, HL t a za: IV. t a a, 3.
Observe IV. t 7. a (a) jg| ^ eleek
and zat, L t a 3. But the same phrase
is used for the denuded appearance of a
bare mountain, inVLtaz (3)-?*fl||
is used as if it were a surname in IV. ii.
84. a.
The brink of water, a coast IV. 1 1 a z :
V. itl.z: VIL 1 88. z; 8a a Observe
To clear the course of rivers, HX t a 7.
M. iBfr
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556 CHINESE CHARACTERS AND PHRASES.
S Laifew»w,YII.1.84.fl.
THE 8*m RADICAL, fa
[INDEX IIL
loft
ft*
Fir* L it 10. 4; 11. 3: U-Jii'Vjp-
L A 7; it 5. 5: VL i. 1& x: VII. L88.3.
Calamity, L17. 17: IV. L I. $>
t
Ju*
M
m
wA
(1) Boast meat VL i. A 5: TO ii. 88w
(a) To be warmed— Immediately affected
—by, Vn. it 15. x.
Cfcarooal,$fetikn.L*.x:V.iLl.x.
(x) To est fire to, IIL L A 7. (j)
Enterprising, energetic, IU.iL 8. (3)^jf
5W, meritorious achievement, IX L 1. 3.
tat aeknowledfed, brightly recognised,
V. ii. A 4.
A surname, VL it 8. 3.
To boil, to 000k, V. i. 9. 4. ftf ^»
oookery, V. L7.i,a
To born, oonsome with fire, IIL LA 7:
V. L 8. 3-
Theendtone. A final partiole. fuaafsi.
(x) At the end of eentenoee, giving a
liveliness to the style, especially where
the closing member ia brief, perhaps only
one word, ae in n. it 8. 4*— or where it ia
interrogative, introduced by <fi[ orsoms
similar character, (a) Correlative clansea
are often terminated by j§, as in VL L 7.
8. (3) It is common at the end of clauses,
to which we expect a sequel, as in L 17.
xa;iL7.4,etai.,fOfl*tieii. (4)Boemsto
bo naad for 5fa in VILLSA-jg often
follows adjectives inatead of ££, though
not in HeaeiuB, unless in V. L 8. 4; ud
it certainly partakes of the meaning of
that character, and -a lively afllrmative
Thexsttons. An interrogative particle.
How? It stands at the beginning of the
elauae or member of the aentenoe to which
it belongs, unleaa where another partiole
or the nominative immediately precedes,
I.L7.eo;iL16\ 3 : IX i. 7. a* 9. a; it 8. 5,
#fai.,aasm. fi -whither, IV. i. 18. a.
No, not, without. Juerfet. g£ is the
opposite of ^jf , both in its personal and
impersonal usages, -not toyhave, to be
without,— and there i s are n ot. Aa
instances of the relation between it and
yfr, obearve L i 7. so, and IL ii. 10. 7.
4ft >K make a strong affirmation. So,
tt
^^,VLi.a4,and^^,lT.a
80. a.
(1) To burn, to flame up, ELL 6. 7. (a)
mm 80; juattheeamejyes. ruajii*. Obearve
IL IL a a, where ^-accordingly, or
they approved. It often occurs at the
end of a elauae, beginning with ffi. We
have the combinations—^ |pj, VxLL
88. *S *P-**! #? ^,VLiL15.s&
*«wj|ftffi|TOll3s34iW.4:*I.
**'ttkj$> UL *-2. *;1.3,** <S)
After adjectivee, it ~ * and forma ad-
verbs, or other adjectives, whieJa in
English would end in Has, VIL ii. 97. 6,
iTSTi; 81, ef jpssata. (4)'
HXL8.
4& Warm; warmly; to be warm,
5* with reference to clothing, L L
mmm IILLA8.:VILL88.3.
45 Solitary; sorrowful, Lit & 3.
eVaxap
BB To ahine, mmminate, VTL L 84.
What is toilsome, trouble, IIL 14$.
Tobeextingoialied,VLLlSM. _
phorically, IIL it 8. x : IV. ii 8L t.
To be ripe; to be brought to maturity,
IIL L A 8: VI. i. 7. a; 18. x.
fife A bear, VL L 10.x
SffefttJ
i
jgfc Hot; whatiahot,LU.10.4:IV.L7.6.
m ^ff|, to burn within, V.L 1.5.
yba
The rot tone. The name of a State, L
IL10. x,g;ll. x,3(^JL)f4:II-il-8Li.*.
To plan,— a building, L L 8. 3. £
* \ artificial caves, IIL ii. 9. 3.
Lq.
thenoshofaacrifloe,VLiLA
ying
%M j^^Pl to ^ atoammaa ' yiLiLi - fl -
A Toeook. CbuHsrmys,Ho light aire/
JJ^IILi.A*
THE 87m RADICAL, Jj^.
To strive for. IV. i. IA a.
4ft A particle, found at the
~£r clauses, and quoted from the
"*** Andao,and,I.iLa6;«.4,5.
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INDEX III.]
CHINESE CHABAOTERS AND PHRASES.
567
a
«
Passim, (x) To be, I. L 1. 4; 7. ao; ii.
2. 3 ; 8. r ; 4. 5, 6, d a!., mupim&n*. At the
beginning of clauses, -jgfc continuing
what precedes, often-aAo is, 10*0 tow.
Before nouns of relation and proper
naxnee, it-fopJoy, to 5t in (a# aosttfoa, L ii.
4. a: II. i. 1. 4 : ii. 2. xo> e* at, essj». So
with and without intermediate words,
often -to take to be, to regard, to eon-
aider, to be considered, L L 7. 5, 7 ; ii. 2.
a; 11. & at saajM. Often| however, J^jJ
j& simply -to be, or to use to make.
(a) To make, to do ; to be done, L i. 2. 3 ;
^»°t "i "1 x 3^ *7> **uptmtme. ft
4gL and i£ JB mWAy ' *•**•*• 4; H- a,
efeL ^jf jgfr — ^|f* jgfc»to exer»
dee, to admlnietar, to govern, 1L ii. 4.4:
IIL i. 8. 1. The phrase 4§fc jfi£, to ad-
minister government, and sometimes to
give law to the kingdom, is frequent. I.
i. U. x: IL ii. 10. 6: IV. i. 1. 3; 6; 7. 4,
steL ^-to establish, ILii. 10. 7. So
^ jg7uLL2. 3 ;and|{^^,IILL
8.10, jg-tossekt»be,III.i.&5.—
Obserre jS ^, jg §£, XL. i 1. xx;
&n.L2.it\R£fa*glSLL
a 3, but ^^^f^g in 4.8 is to be
understood differently, through the force
V.i.8. 4 ;g^,VI.a8. a ;
«.*ia»*** ni - fc
5;ii. 9 .4: V.iLAo,
The 4th tone. For, in behalf of. Before
clauses, it is most conveniently taken aa
a conjuncti o n, beams*, I. L 4. 6 ; 7. 10, 11,
16, et at, muptokm. fa |$, for self,
the principle of Yang Chu, IIL ii. 9. 9:
VIL i. 26.x. Observe g 4£,VLii.6.
x, and ft j§fcy. ii. 7. 3. But should
*** ft ^8 and ^ jS alwa y 8 have tbe
jS in the 3rd tone ? 4j£ -= conse-
quently, I. ii. 16. 3.
( x) Nobility, noble rank, IL i. 7. a ; ii.
2. 6 ; a 1 : V. ii. 2. 1 (N.B.) : VL i. 16. 1,
a, 3 ; IL 7. a. (a) The name of a bird, or
birds in general, IV. i. 9. 3.
THE 88th RADICAL, ^£.
-ft (x) A father. An***. The combinations
* £*£#. — £Ji«
common. ^£ -ft may denote the ruler,
as the parent of the people, L i. 4. 5 ; it
7. 6. ^£ (? may denote all elder rela-
tives, m. i. 2. 3, 4. (a)( c ^(3rd
tone), the name of one of the remotest
ancestors of the Chan dynasty, I. ii. 5. 5.
THE 89th RADICAL, ^£.
9f (1) You, your, Lii. 12. a: ILLI.3; 9.
^7 a: V.i.La; ii 1. 3, 7 : VIL ii. 4. 5 ; 81. 3.
(a) After adjectives, makes ad verba, Lq.
$$, VL i. 10. 6. (3) A final particle,
synonymous with Bp, -simply, just so,
IILL5. 3 : IV.L9. 1; itia.a: V.i.2.3:
VILii.88.4. ^- W, ILii.2.4: IIL
ii. 5. 7: IV. ii. 24. 1: VIL i. 89. a. (4)
Thus, VL i. 7. 1. — t IIL i. 8. a, where
perhaps 97 -you. (5) Lq. jB, what la
•, IV. i, 11.
9
THE 90th RADICAL, :*|.
$fc A couch, V. i. 2. 3.
ca'wcmf
m A wall, IIL ii. 8. 6: IV. ii. SL x (Mf
cs-toagg): VLxtl.8: VIL i. 2. a ; 22. a.
THE 91ar RADICAL, fc.
JR ){^^,baUding-frame»,VLiL16.i.
A window, VIL it 80. x. H| E?,
spoken of a neat, II. L 4. 3. **" '
THE 92an RADICAL, ^.
Jt & 5J" » a A«wu» «ook of antiquity,
y* VL i. 7. 5.
THE 98an RADICAL, Z|l.
££> (x) Aoow,anoz; cattle, Li. 7. 4, 6,7, 8:
ne» ILiLA 3 :IILa6.a,eJaZ. (a)2fc.^,
the name ofahill,VL Lax. ( 3 )_p|.-£l,
one of CtafueWsdiaeiplee, IL i.2. 18; ao.
fjjfi) Full, IL i 2. 3.
z*t
4£ (x)Tofeed, to tend, IL ii. 4. 3. (a) To
£& browse on, VL i. 8. x. (3) Pasture, IL ii.
*• 3- (4)^ 4fc a almnherd of men, a
ruler, L i. 6. 6. (3) dj£ ^p, name of
a palace, V. i. 7. o> (6) A surname, V. ii.
8. V-TIL ii. 87. 4.
(1) Things, substances, X L 7. 13: III.
i.4. 18; 5. 3: IV. ii. 19. a ; 28. 4 • VI. i. A
5; 8.3; 9. a;16.a; ii 6. 4 (articles): VIL
*
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558
CHINESE 0HABACTEB8 AND PHRASES.
[nfMx lit
#
m
is. x; 24.3; 46.x. (a) The inferior crea-
tures (this meaning is included in some
of the ahove examples), VH.L 46. i. (3)
jtyjjt- others, IV. i. 7. a: VIL i 19. 4.—
0l * WTe: W# : WIW' VLLIka
(1) Cattle— embracing oxen, sheep, and
pigs, and sometimes more kind*, V. 1. 9. x.
(a) Cattle set apart for sacrifice, victims,
VI . ii. 7. 3. Generally in connexion with
1ML which see.
Aname,VL ii 4. x.
cries
To lead forward, to drag, L i 7. 4.
The rhinoceros, HL ii 9. &
jHft A victim, called j££ as being 'spot-
act less,' £ d^, UL ii 8. 8 ; 5. a : VIL ii
14.4.
THB 94im RADICAL, -ft.
-£ A dog, dogs, L a 15. x: IV. U.8. it V.
jg^a ii 6. 4: VL L 8. 3; 7. 5; 11. 3.
fa To violate, IV. L 1. 8: VL it 7. 3.
fm
jf£ Ambitions, ardent, VIL ii 37. x, a, 3,
fttamf 4t St 7-
f
*
A*
Mm
ate*
The wild tribes on the North, L ii 14.
ti
*. a.
To be near to, VIL i 81. 1.
The fox, UL itt. 4.
Ado* dogs, LL 8.4, 5; 7.94: IL i 1.
xa
tBL %t f * ao ™^% R '* few of inspec-
tion, L ii 4\* : VL ii. 7. a |* is ex-
plained by^J*, and -the fleas.
3ffl Joined with *£ ? the wild cat, UL
0| (1) A wolf, IV. i. 17.x: VI. i 14. 4. (a)
lone 0| BE » to He ahout in abundance, IIL
i. 8. 7.
Fierce, UL ii 9. xx.
S
Hi
96
(x) As; to be as, L i 7. x6: II. i 1. 8,
13; 4. 1 5 6. 6, ef at, mtpimims. (a) Still,
yet, L ii. 2. a; 11. 4: EL i 1. 5, 7, ct oi,
sen* ObasrveJ[|g[...flg^,IL
ii. S. 10; 7. 4. (3) In a double surname,
IV. ii 81. x.
K
m
asfta
m
t&JHv^' Ji«8»«ts,V. i* 7; *i.
Cautiously-decided, VTL ii 87. a, 7.
Only; alone, I. i 8. 4; 7. 10, xa; ii L
4: EL ii 7. 3, 4, ei oi, sacs*. Old and
childless, solitary, I. ii 5. 3 In solitude,
retirement, VIL i 9. 6, * cL Peculiar,
TO. ii 86. a.
; , a tribe of northern barbarians,
toft* L
ft?
HI
f*
;fc>darh silks, HX ii
and
M
3E
(x) To get, obtain; catch, HX ii 1.4:
V.ii.2.9. X^g^tos^ the confidence
otIV. ilix. (a) A name, VI. iL 8. 3.
To hunt, [fj J|, L iLl.6,7: VILii
84. a. ?|j|$k,V.ii4,5,*
A brute animal ; a wild animal, Lii.
5; ii4. 7: III. i A 7; iL 9. ix: IV. i
9. a. A tS?, to nourish as a dog or a
horse, VII. i*7. x. <&* K> birdaand
beasts, irrational animals, is common, L
i7.8,xo,xa:IILi4.7,8,afel. J^g£,
Li8.4:HLU.9.4. 4p f£,
pads, IL i 8. a8. >*C w*
An otter, IV. i 9. 3.
An honorary epithet, V. ii 8. a.
THX 95th RADICAL, ;fc .
8ky-eolour.
8.*
(x) To follow; following, along, L ii
6. 5 ;IV.il.4(^lrJ^):V.i4.a, (a)
To lead (atodQ, L ia.4,5: H.L5.6:
HLi4.6,i8; ii5.a; 9. 9: IV.iLlAa:
VL il. a.
$£ 2f£, the limit to which a bow
should be drawn, VIL i 41. a.
THE 98th RADICAL, ^£.
A gem, a precious stone, jade, I. ii 9.s;
18. x : VL i S. a : VIL ii 88. x. Used for
the 'musical stone,' V. ii 1. 6.
(x) A king, kings. Pamim. =£ IJT,
the f unders of the three ancient dynas-
ties, VL ii. 7. 1, 3, *i dL qg ^, one
who is a true king, I. ii 6. a; 14. a: XL
i 1. 11, e* ol, foejM. ^ jfijr, true royal
government, I. ii. 5. 3: HXiifi. 7. So,
BE jjt> *• *• & 3. On the meaning of
^p,seeILi8.x. It follows the names
of States and honorary epithets, (a) A
surname, V. ii. 8. 3.— IIL ii 1. 4.— VLfl.
8. 5.- II. ii 6.x.
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IKPXX III.]
CHINESE CHARACTERS AND PHRASES.
569
%oamg
pan
m
cho
tcmg
ck'm
pi
m
hwan
p'i&o
ted
E
iaOmg
#■
fea»
&
8Mn
£
The 4th tone. To exercise the royal
authority (active and nenter), I. i. 8. 4 ;
6.a; 7. a, 3, 5, 9, io» u,*4; ii.l.8;4.3;
6. 4, 5: II. I. 1. 6, 7f 10; 2. 1 ; 6. 6; ii. 2.
8: IEL ii. 1. 1 : IV. i. 9. 4, 5; ii. 16. 1 :
V. i. a 5: VL ii 4. 6: VII. i. 20. 1, 5.
A pearl, L ii. 16. 1 : VIL ii. 2a
To distribute, arrange, V.ii 2.i. Order,
rank, IL L 2. 23.
WJ&$&> »eef£, V.ii. 1.6. (•)
The mental constitution, VL i 7. a (3)
To depend on, VII. ii 19. 1.
To out and polish a gem, L ii. 9. a.
J& 3J|{, the name of a place, Lit 4. 4.
(1) The harpsiohord or lute, V. L 2. 3 :
VILU.6. (a) A surname, VU.il. 87. 4.
A gem unwrought, L ii. 9. a.
An auspicious gem, which was fashioned
round, V. 1.9. a.
(1) To surround, IL ii. 1. a. (a) A
name, V. L a x, a, 4.
THE 97th RADICAL, J&.
A gourd; a gourd dish, IV. ii 29. a,
THE 98th RADICAL, j£.
A tile, HL ii 4. 5.
An earthenware pot or pan, used for
steaming, HL i 4. 4.
THE 99zh RADICAL, "|j-.
Sweet ^ -sweet food, Li 7. 16. -JJ*,
to count sweet, or readily, VII. i 27. x.
Excessive; an exceeding degree; ex-
ceedingly, I. i 7. 17; ii 1. x, 3; 14. x, *f
oi, soaps. ^£jfe- •• more, in a greater
degree, than . . ., XL i. 1. xx: VI. i 10.
*i 3, 5- C Q @ iff, extraordinary
things, IV. ii. 10. Observe I. i 7. 13.
THE 100th RADICAL, /fc .
(x) To produce; to be produced, —
spoken of men and things, EL i 2. 15, 17,
a3,a7, a8; 5.6: III. i 5. 3; ii. 9. a,rfo2.,
sosj». (a) Life ; to live ; to grow ; living.
I. i. a 3: IV. ii. 24. a: V. L a 4: VI. i
8. 1, a; 10. 1, a, 3, 4, 5, 6: VIL i 21. 4;
28. 3,s* a/, ^^g, sway of life, ie.
calculated to foster life and happiness,
VII. i. 12 x. (3) To be born, te be born
in, in. ii. a 6: IV. ii 1. 1, a: VII. ii.
$hdng
m
m
fit*
87. o> 4^ A , msster, a respectful way
of speaking to or of an individual, IV. i
24. a; ii 81. 1 : VL ii. 4. a, 4, & 6. (4)
In a double surname, VII. ii. 26. x. (5)
In a name, VII. ii. 88. 3.
jj|& (1) livelihood, L i 7. ao, ax, 2a : HL i.
cA'&i 4. xa. (a) A native, IH. i 8. 3. )§?-
breed, V. i 9. a, (3) -3^ j§| , a designa-
tion, IV. ii 2. 1 : V.i.2. 4.
5||j} A son-in-law, V. ii 8. 5.
THE 101st RADICAL, fft.
(x) To use; to be used, L i 8. x, 3 ; 4.6;
7. 10, *t at, so********, (a) Used for J£j[.
Initial, -for, on the part of, V. ii. 8. 6;
J^J- thereby, L ii 6. 4 : HL ii 6 6.
THE 102ax> RADICAL, |0.
(1) A field, fields, Li. a 4; 7.04: HI.
i 8 (NA.). 7, 9i 13, '8, 19, et aL f «mj».
-=k EH ■ the holy field, IIL i a 16. ||J
f||,VILi28.x. gJ^IV. il 9 :
VLii7.a, flg JB,IV.iia3,4: VIL
i2l3. ^H'QJ, the office held by Con-
fucius in charge of the public fields, V.
ii.5.4. (»)ffl and |JJ *§, to hunt, L
ii 1.6,7: IH.iil.a: V.ii7. 5 : VILii
84. a.
( x) From, proceeding from, L i 7. 4 ; ii
I6.1: II. i. 1.8; 2. 1,87; &4> 9.3,e*oZ,
aaepissim* (a) By, to proceed by, to walk
in, III. ii. 2. 3; 8.6; 9. 4, « at, soej*, (3)
Used for jB|, ** both its meanings of
o*andstfO,Li6.6; 7.3; iil.3: H.il.
6;aia5,c*ai (4) f£ gj ££, at his
ease, H. i 9. a : V. ii 1. 3. (5) The name
of -^ Jgg, IIL ii 7. 4.— In the name fll
g},V.Laa,
(x) A ooat of mail ; - defensive armour,
Li8.e; 6.3; 7.X4: IV.il.9. (a) ^
ff, the name of a Book in theShu-ohing,
i4.6: IV.i8.5: V.ia 4 : VILi.81.i.
(1) To inculcate especially, repeatedly,
I.i8.4;7.a4. (a) A surname, ilii. 11. 3.
(1) A male, IV. i 17. x: V.il.3; 2. 15
ii6.6. (a) A title of nobility, V.ii a 3, 4, 5.
yu
cMd
s*4a
n
HI.
wH
A border, boundaries, II. ii 1. 4 :
ia 13.
To fear, to dread, I. i 6. a; ii a a, 3 ;
11. 1,3: II. i. I.3; as; 4.a: IH.il. 4 ;
ii. 6. 7: V. a 4. 4: VIL i 14. 3; U.4. 5;
84. a.
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660
CHINESE CHARACTERS AND PHRAflEB.
[ikdsx in.
cMom
f
m4
«*
to
At*
II
m
*
A small channel of water. ||£ jjjj^
ohaniieUodficldSiV.il.s; 7.3,4; !*.«•
6: VL 1115. 1.
To robot, to rebel against, n. ii L 4, 5 ;
•• h «t a-
(i) To stop, 1 est 1 stn. IU.A.9. (a)To
keep in store, hare laid up, IV. 19. 5. ($)
Bead Aatt, to keep, to nourish, LU4;
7.ai,aeYft4: V.i.t.4; 0.8.4: VTI.129.
$; •*. 1.
An sore. Itesimhns varied at different
times. How 6£i m4-an English sere,
I.i.8.4; 7.a4: m. 18.6,1©; 17, 19; 4.
V.ii8.8:VILLS9.a.
(1) To be finished, HL 1.8. lot V. i. 5.
.6, 16; 17, 19; 4.o:
7? •. 1.
IV. ILL
(a)A
.a.
A fsoeral enmmary, an outline, m. i
8. aotV.il 9.x.
Afield of fifty at*.
"y, m. ii 7. 4.
Used lor fields
To draw
on, m. ii. 4. 5.
of el, asest. (a) 0trana»; to
stranfs, to be offended, I. i. 7. 7
1 ; nViO. 6 : IV. iL 17. 3 : V . it I
*
m
frVs*
(riDiaferan^tobediftront. Hollowed
by j£, from, L i * 5 1 A a, 3 ; 7. x 1, x 7,
think it
7: n.i.8.
9.3,
(x) To detain, ILU. 11. a. (a) To re-
main,VI.ii9.& The oharaeter is often,
bat improperly, written &.
(x) To sustain, be equal to, correspond
to, tV. 11 IS, 17. Tobeinatohed, EL11.
7. (a) To oppose, withstand. The mean*
ing is associate with the above, I. ii 8. 5.
(3) In, at; to be in, —applied to time
and einmmstsnees, L ii. ft. 51 EL 1 1. x
{&*.), 13; ii. 8. 3, 4; 18. & *f at, as**.
(4) Ought, IV. iL9: VH. 46. 1. What
ought to be, right, VL 11 8. 9,
The 4th tone. Tbbecorrect,V.ii5.4.
. Bordsts, boundaries, IX ii. 1. 4: m.
U.8. x, 4, 5; 5. 6: IV. ii. 8.^: VLil7. a.
Afia.field,ffljgoseB).
THE 108m> RADICAL, /£.
dlstance,n.il.xx. Spoken
iinl.ii.7.3: VLiL8. 4 : With
Tsrbalforoe f Vtil8.3. (a) Ooarse, HX
lt.s:V.il8. 4 . (3) To separate, in. L
A 7.
(1) To doubt, Li. 6. 6: IIL11. 3 :VL
(a) A name, IX ii. 10. 6.
%£ ofxuttiotftshfa
17.3.
THE 104m RADICAL, jf .
Any feverish distemper. Bat
•sickness and distress generally!
18. 1
$&
a
<*'«
*
s
*
eVJ*
m
(x) Sickness; scbin&jMunftxl, X tt. 1.
6,7: n.ill.xja,3: HX i. 1. 5: IV.fi.
L tt 1. 7: m. i 8L X3. |H( f 9 ess
shore. A moral infirmity, L ii. S. 4, 5.
(a) Quickly; harried, VL i 14. 4; ii 8.4-
(3) To be aggrieved with, L17.x8. An-
grily, I. ii. 18. x.
An old aloer. jtt ffi-an uleer-
doctor, or perhaps a name, V. L 8. x, % 4.
(x) Adiaease; to be unwell, IX IL *.
a, 3: HX 1 5. 1: IV. i. 9. 3. jfe jft,
I. ii. ». 7: HX 1 8. 13. Understood in a
moral sense, • infirmity, VL ii. 9. 7 : V1X
it 88. 3. (a) To be tronblod with, dnv
tressed by, m.il 7. 4: IV. IL 8. a. ZJ3
-tired, II. 1 8. 16. 7WW
Tobepeined. fe fa see fe
A surname, V. i. 8. x, a, 4.
To be eared, ni. i. 1. 5.
*
&
**
w
THE IOGth RADICAL, 7^.
To ascend, n. ii 10. 7: VIX i SA 1;
41. x. 'fjff-to be made to grow, HX L
(x) To send forth, -as in ti-^-tf-g
arrows, IX 1 7. 5: IV. ii 8A ax VTL i
41. 35 or in exercising government, X L
7. x8: 11 5. 3. To bo sent forth, mani-
fested, IX 1 9. 17: VL ii. 16. 3. (a) Tu
rise, come forth, VL iil5.i. (3)Toopen
a granary, to cause it to open, — to send
forth the stores, LI 8. 5; 114. 9: VILil
88. x.
THE 106m RADICAL, £j.
(x) White; to pronounoe to be white,
Li.8. 8 :VI.i.S.a;Aa,3. £££]#,
name,VLiL10; 11.
(x) A hundred. Jtesan. It is used ee
a round num ber, signifying all of a daaa.
WahaTe^^:,ILL8.a7,tat,^g^,
nL18. 3 ,4,5,rfei;|J'j^V.i*6;]|'
Jtt,V.i5.6>cL;]JX,ni.LAsa5
]Efjg;,in.i8.e. (a)]^Ji,adoahls
surname,V.i9.x,a: VLii.8.4; 15.x.
Bssjan. AIL At the
claus es, with reference to
If H hsTe a
preceding sti
wnwtiit,
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IKDSX III.]
CHINESE CHARACTERS AND PHRASES.
561
noon precedes. £fc &*, VIL a 28. a ;
87. ii. Obeerre II. i. 6. 7 : HI. L 4. 5.
ffll fife X7hite * nd glWeninft HI. i
Mo 4.13: ^
J, placid and content-like,
» Jiff**
THE 107th RADICAL, j[j£.
l£ ^*1 ^ e hidei of **"nal» ; the akin with
pi *he hair on, I. ii. 15.i: VI.i.9.n; ii.7.6.
(a) A name, VII. ii. 27. 4.
THE 106th RADICAL, JJ[.
fa ATeeael,^JBL,m.aa3.
S (i)TofflljJWl,ni.iL».9:IV.i.l4. fl ;
»** ?TT 8 ; s i 3,y] P: i i 24 -3. The full amount
™! ^Jt^*dooJble0urnmine/VILii29.i.
p'tn.
(i)Toaddto; more, I. iL 10. 4: VI.a
St 7 ], 1 !! - ^ («),Of advantage, profitable,
IL M. 2 i6t Vl.ii.6. 3: VttT. 8. i,V.
(3) Aminiaterof Shun and YO, III. i. 4. 7:
V. L 6. 1, a, 4, 6.
Why not; would it not be batter to... f
LL7.«: n.ii.lO.3: TY.LlM.ti iL8l!
1, a: VILi.22.i; a 87. 1.
An appearance of fullness, TO. L 21. 4.
jjfQ (1) Mutually; mav often be tranalated
Wag by one another, Li. 4. 5; li. 1.6,7; A 10,
ttaltKupuBHm. (a) A name, IIL it A a, 3.
j$ To aasiat, to act aa prime minister to;
Hstong a prime minister, ILL 1.8; 2.r: III.iL
9.6: y.L6. 7 ;6.a,5;9. 3 : VLii.6.1,3.
fl£ ^i^jj^,distreased.like,nLLa 7 .
hm
j£ To inspect, Lii. 2. 5: VL iL 7. a.
To be sparing of, L L 5. 3.
flj Dull, to be dull, IV. L 18. 1.
B$ JfllBk — flfrnLLl.*
tife Jft ^, the pupil of the eye, IV. L 15.
m&u z, a.
jte Many, numerous; a multitude; the
2^ multitude, L L 7. 17; iL 1.4; 11. 4,1* at,
MCM.
to
^ Complete, great; flourishing state, IL
**** « ^ o;8a8j ▼•*•*•«! VI.iL7. 8 : VH.
a 88. a.
^ i 1 * 6 "**»?; Avesselittl,ni.iL8.3;
cWbv 5 - »J VTL iL 1A 4.
A robber, IU. ii. 10. 3: V.H.4.5.
lf$ B$ i!?fr mUd - 1 ^ VIL L 21. 4.
aft
|g|[ To be harmonious, III. L 8. 18.
at
I
To look aside, IILL 6. 4.
01 OtBfe' to throw into a state of oon-
st*y fusion,— medicine in its beneficial opera-
tion, yet causing distress, IBL L 1. 5.
To covenant solemnly, VL iL>7. 3.
To oversee, II. ii. 9. a, 3.
V. a 4. 5: VLL6.7: viLLL*x;8.3;
a Obaerveg^jTXL2.a,and^
jfrA^ft' 11 - 1 *- 7 *- WAll,IV.a
THE 109ra RADICAL, H.
B a Tlie «^ I - i J; l6: n *-*4: m.L
1. r: VLL7.7, 8; 15. a: TO.a24.x.
** f^^^S^^'^dTlV.LLe: V.
Only,LL8.a;5.1.a:ILiL7.a.
VOL. n.
VIL L 8ft.
SeeaboTe.
| f with eyes askance, L iL Ad.
t
ti£ To be dear, IV. i. 16. 1.
Ift ^^>tlienameofShun v afaiher,IV.
3* L 28. a7v. i. 2. 3; A x, a, 4: VL i. 6. 3:
vii < an
f
9an
THE 110th RADICAL, f^>.
Jj£> ToreTerenee,^^'ILiL10.3.
eking
THE 111th RADICAL, ^.
4r An arrow, iii.6.4: IL i. 7. 1, 3 : m.
J32t a 1. 4: IV. ii- 24. a: V. a 7. a
^ A final particle, found p aarf s i . It gives
-^ deflnitenees and decision to statements.
Where the last clause of a sentence or
paragraph is introduced by jM, Jhf, or
To watch, to spy, IV. a 82 ; 8a 1 .
To watch, IIL a 7. 3.
OO
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562
CHINESE CHARACTERS AND PHEASE8.
[INDEX in.
*
&
m
eVftio
Mi
t*tA
CM
I*
jffl
*
]3fc it generally ends with A. After
|flj £j it may be looked for. After
■ingle adjectives and other words its
force is both decisive and exclamatory.
To know, to understand. Austin. &}
• to acknowledge, i.e. to know and em-
ploy, vn. i. 9. a.
The 4th tone. Used for 4B, to be wise;
wise; wisdom. %ff ^g\ VII. i. 46. x.
fcrjfc^*"-* flaw™- 1 -
A square, — the carpenter*! instrument
so called, IV. i 1. i, 5; 2. x: VL 1 80. a:
VULa.fi.
Short, LL 7. 13: IIL i. L 5 (N.B.); 4.
17. To shorten, VII. i 89. 1.
THE 119ih RADICAL, ^.
(1) A stone, a rock, VIL 1 16. (a) ^
f^ t the name of a place, VI. ii. 4. 1.
~ To break, to split. Used for the blows
of an axe, strong and well aimed, HI. ii.
1.4-
Stony ground ; poor in soil, .VI. t 7. a.
Stones in a river, interrupting and
fretting the current, VL ii 8. 4 ; there
>T* ^F^* wnat wU1 sdmit of no
contradiction.
THE 118m RADICAL, j^.
To show, indicate, V. i. 5. 4, 5.
The spirits of the land, or their altars.
Always in the phrase 2£ JB, the
tutelary spirits of a country, andmay be
used for the country itself, IV. i 8. 3:
VU.i.19. s;iil4. 1,3,4.
To sacrifice; to sacrifice to, IILii 5. a:
IV. a 85. a, A jjfg, sacrifices, VI. ii.
10. 4: vn. ii. 14? 4.
Happiness, prosperity, L li 8. 6.
Reverent, reverently, V. i 4. 4.
-ft Ifi' ""a** 01 * DL *• *■ 3.
(x) A spirit *g* j||, all spiritual
beings who are sacrificed to, V. i. 5. 6.
Spiritual,— mysterious, VIL i 18. 3; it
85. a (a) jjflfe -ft, one of the most
ancient soreroignsTnl. i. 4. x.
Auspicious, IV. i. 18. 4; ii 17.
if
m
fa
cMn
m
m
IS
ft
chin
%
m
Ping
cA'itt
To sacrifice or make offerings to ; saeri-
fices ; sacrificial, IIL i. 2. a, 3 ; ii 8. 3: IV.
ii88.i:V.i5.6;ii4.6:VLii6.6(tf.&)
L q. ¥SL To pour out a libation, IV.
i7.5.
Emolument, revenue, salary, L ii 5.3:
ILii8.i; 14.x: in.i8.8,x 3 ; ii.lO.5:
V. ii 2. 1, 6, 7, 8, 9; 8. 5: VIL IL 88. s.
To grant to, to endow, V. i 7. a.
To forbid, prohibit ; prohibitions, L ii
2.3; 5.3: VLU.7.3: VIL i. 85. 3, 4;
89.4.
Calamity, H. t 4. 4, 5. |A-«n out-
break, attack, IV. ii 81. x. Used as a
verbTVl. i 1. a.
Happiness, IL i 4. 5, 6: IV. i 4. 3.
To withstand, oppose; to hinder; to
ward off; L i 6. 6; 7. 3, 18: IL L 1. xo;
7. a: Vn.i.l6;ii8.i. To stop and rob,
V.ii.4.4,5.
To resign, give over to another, V.L6. 7.
(x) What is proper; the principle of
propriety; the rules of ceremony and
politeness in acoordanoe therewith, I. i
7.aa;iil6.i: n. 1.2.07; 6.5; 7.3,et«L,
Kicpimm*. To be polite to, m. L 8. 4:
VIL i. 48. 1, ef oL jfe jfjj^, a polite
demeanour, VL ii 14. 3. The same, used
as a verb, IV. ii. 80. x. (a) The Book of
Rites,ILii8.5: IILu.8.3. The Ritual
Usages, IIL ii 8. a.
THE 114tb RADICAL, ftj.
The great TO, the founder of the Hstt
dynasty, IL i a a: IIL i.>A 7,9; a a
4, 11, etaLy sosjm.
Birds, IIL ii 1. 4- In the phrase <jb
W&j birds and beasts, irrational animals,
sometimes applied metaphorically to
men, Li 7.8, 10, 1a: IILi.4.7, 8; ii L5;
••5.9: lV.iil9.i;8a6;VLi8.a.
THE 115th RADICAL, Jfc.
Private; privately, IIL i 8. 9, 19: IV.
a28.a(Jf.A):VILi40,5. J^^jJ^
n. ii. 8. x. As a verb, to be selfishly
attached to, to monopolise, II. ii 10. 6:
IV. ii 80. a.
To grasp, maintain. ^P *3=L t YL i
a a
(x) The autumn; in the autumn; au-
tumnal, L i 7. xo; ii 4. 5: IIL i 4. 13:
VLii7.a. (a) ||;^,* historical Work,
compiled by Confucius, ILL ii 9. a 11:
IV. &. 21. x, a: VIL ii.9.1. (3) A 3
VL i. 9. 3.
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INDIX III.]
CHINESE CHARACTERS AND PHRASES.
563
#0
Ch'tH
th6&
to
W
n
tMK
(i) A hollow,— in the bed of a stream,
IV. ii. 18. a: VII. S. 24. 3. (a) ^£-
lessons, §0* ;(&, VIL ii 80.-a,
dicing
m
ch'amg
f
Hi
v
m
The name of a State, I. i. 5. 1. 3; 7. 16:
V. i 9. r, 3: VI. i. 12. 1; ii. 4. 3, 5, 6.
fS^VL i 4. 4, 5— ■▼. *• »• h 3: VL
aTe.4.
To remove, I. i 8. x: III. ii 2. 3: VI.
ii7.a. To alter, TO. i 86. 1.
To be taxed, ELi. 5. 4. $fc jfcfc all
taxes, I. i 5. 3: VIL i 28. x. "§* Ift
-revenues, V. i 8. 3. -** w
Lq. £j£. To loose, put.ox?,VLii 6.6.
A kind of spurious grain. >ER fH, VL
i. 19. *" V%
The young* HX i 8. 7.
To sow, III. i. 4. 4.
The 3rd tone. Seed, VL i 7. a; 19.
(x) To style, to pronounce, to speak o£
IH. ii.9. x: IV. ii. 80. 1: VIL ii. 87. 10.
(a) To praise, UL i 1. a: IV. ii 18. 1.
(3) Toliftup,-toprooeed to, III.L8.7.
The 4th tone. To correspond, to be
equal to, IL it 7. a.
(1) The spirits presiding over thegrein
or agriculture of a eountrj. j jM* ;£&, sea
minister of agriculture, HX L 4. 8. The
Ey is dropped, and ;ffi beoomos a proper
name, IV. ii. 29. 1, a, 3, 4.
Paddy, IIL ii. ft. a.
To sow, IL i 8. 4: IIL i 4. 8.
(1) To bow down. jEjtt "||f, to bow
the head to the ground^ii. 6.4,3: VH-
ii.4.5. (a) A name, Vn.il. 19. x.
A general name lor grain, I. i. 8. 3;
generally spoken of as ^L jR£> &** nve
kinds of grain, UL i 4. 7, 8, 17: VL i
19; ii. IO.4. But we hare also "g*^,
IH.i.8.a. A| jg£, the grain available
for salaries, ILL L 8. 13.
An honorary epithet, L iL 12. 1.— V. i
9. x, 3: VI. ii 6. 4.
Stores of straw, grain, ta, in the open
air; ricks, L ii 6. 4.
Mlth
&
k'ung
ch'wm
K
m
THE 116th RADICAL, *fi*.
A hole, III. ii. 8. 6.
Empty, VIL ii 12.
The 4th tone, ^j^;^, to impoverish,
To dig through, VIL ii 81. a, 4.
A cave artificially excavated, m. lit. 3.
Toleapover,— as if it were ffi.VILii
8L a, 4. The dictionary explains it dif-
ferently, however, and makes it* 'an
opening in the weli'
To peep, to steal a sight, HX ii 8. 6.
eVfa*
To reap, IIL i. 4. 8.
9L
Iflf (x) Poor, in poverty and di stress , L ii
Sfcngk 3: V- i 1. 3: VH i 9. 4, 5, 6; 2L 3.
«^,VLiio. 7 ,8. H6*,n.i
fca: VTii 1. 3. (a) To exhaust, IX ii.
12.6. See^f). (3) To be at onea wit's
end, IL i 2. 17.
(x) To steal, VTL ii80.au (a) Privately,
VIL i 85. 6. (3) Joined with other verba
so as to qualify them deferentially, IL i
2.oo; ii. 7.i: IV. a 21. 3.
THE 117th RADICAL, jfc.
(x) To stand ; to stand erect, L i 2. x ;
7.i8: ILift.x;9. x: HXii2. 3 : IV. ii
8& x : V.i 4. x ; lift. 5: VIL i 2. a; 2L a;
4L * JUL' Aft' -««iekly,IV.ii
las; -with indifference, EL ii 4. 3. To
stand last, to be established, VL i 1ft. a.
(a) To set up; to appoint, to establish;
to be set up, appointed, V. i 8. x ; 6. 3;
iiLx: VIL it 3; iil&i.
(x) Anything definite and co mpl ete,
chang a lesson, a piece, VIL i 24. 3. (a) j£
•rulejcanona, IV. i L 4. (3) A name,
H j£, UL ii tt.x:V.il. x, a, el aft,
**$.— g^nxiiio.i: nr.ii80.x.
j£ ^ IV. ii80.a,3,5, ^peculiar;
see on par. x.
•jjfr Boys under fifteen. A child, VIL i
faaf 16. a. A lad, UL i 4. 17. So & JP-,
nLii.tt.a7i m^r>
JB To ex ha ust, to carry to the utmost, Lii
22k 16. 1 : IV. LI. 5: V. Lift
i/Sjt (1) A principle, principles, IL i 6. 5,
6, 7. (a) Correct, upright, IV. ii 24. a.
THE lldru RADICAL, ty.
To laugh, to smile; smiling, L i 7. 7.
16: IIL ii 7. 4: IV. i 16.i-.VL ii 8. a.
To laugh at, L i 8. a : VDL ii 28. a.
m
asms
2
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564
CHINES E CHARACTERS AND PHRASES.
in.
f A check, or token, jfo JJJ, the two
halves of such a token, the fitting of
whleh wit en evidence of the holder's
authority, IV. iL 1. 3.
4fi A degree, » thus, IIL L&3: V.iL2.a.
Z* To graduate, to arrange according to
""* merit, IL L 2. 37.
4|fc A sinew, a muscle, VL iL 15. a.
ft
%
ekt.
53Zh
1
To answer, VL L 6. 4; iL 1. 4: VH. i
40. 4; 48. x, a. To respond to,— in eon*
duot, IV. L 4. x.
A slip of bamboo containing writing.
^£-a P*«*S*> * pieoe, VIL U. 8. a.
To reckon. 4E £T, incalculable, VL
(z) The name of a State, ft -3P-, IL
LI. 7. (a) 4£ ill, the name of a hill,
V. i. 6. 1. ** l * 1
(i)Afifoornut*,I. iLl.6,7. («)An
honozarj epithet in && Jfc TL iL 2. a, 3.
A surname in & ^and 4$ |j| 3*,
IL L 1. 1, a, 3, 4, 5 ; ii. 2. 8, xotVL ii. 16. 1.
(t) To regulate, to order according to
the proper divisions, IV. L 27. a. (a)
A law, a rule. Used-as a verb, m. iL
1.4.
To beat, as in forming mud walls. 4E
• to buUd, L iL 18. a: IILL4. 13 ;1L 10. 3.
4|-to fortify, LiL 14. x. j^ffe**
irtra*
f
f
it
To usurp; usurpation, V. L 5. 7: VII.
L8L3.
To consolidate, L ii. 8. 6.
A small basket or dish for holding rice.
Always in the phrase j$ J£, I. iL 10.
4; II.3: IILii.4.x;5. 5: IV.iL29.a:
VL L 10. 6: VIL L 24; iL 11.
1) To slight, IV. ii. 27.*, 3. (a) Hasty,
L iL 87. x. (3) An honorary epithet,
m.iLl.4.
A register, V. a. 4. 6.
A record, V. iL 2. a: VI. ii, 8. 5.
A musical instrument, pipes, L iL 1.
6,7.
THE 119th JUDICAL, ^£.
BieehuBed,n.iL1.8:IILL8.7:VIL
ii.27.1. 8ee||g.
Vang
m
teat
ft
cMu
m
cfCiA
1
m
Ucmg
M
9
ad
»
%
so
m
tew
f
OTains of rice, IIL L 8. 7.
Bice in the husk. 4£9|, EL iL L 3.
8£-Jj^,VIL ii.27.1. 9£s1odo,LL3.t:
nLi.4.4,5;ii.4.3; IO.3: IV.L14.I: V.
iL6.a.5:VLiL2.a::Vn.L2ft.s. Medhntst
translates it as above, and apparently
after Pang-hat's dictionary; stOl the
was the general name for all glumaeeoui
grain. It is now commonly spoken of
millet. I have translated it ■rmvtinw*
by 'grainy' and sometimes by 'millet.'
Barhadoes millet, VI. L 17. 3.
Akindof millet. Always in the pluses
Ife gfc IIL ii. 8. 3; 5.e: VIL ii.U.4-
Congee, IH. L 2. a, 4.
Parehed groin, rice or wheat, VIL iL*.
To bo0 rice to a mass. £| 40**°
tear and destroy, Vn. iL 1 . a.
To manure; the manuring, IIL L8L7:
V.ii.2.9. The rendering of the sen ten ce
in the first of these instanoea is in accor-
dance with the commentaries, but it may
be doubted.
Provisions of grain, I. iL i. 6 ; 5. 4.
To purchase grain, VLU. 7. 3. All the
commentaries explain here aa if it meant
« to sell grain.' The xneaning is — 'Dene*
prevent ear sale and Aeir purekaae.'
THE 120n RADICAL, jjfe.
Epithet of the last eorereign of the Yia
dynasty, I. ii. 8. x, 3: VIL L 2ft. x, at el,
*&"
Ji) To form alliances, VL ii. 9. a. (s)
tat U most important, IL Lt6,a
(3) Compendious, Vn. iL 82. 1.— la IV.
iL 18, the term combines the ideas ef
condensation and importance.
To pay over, V. L 8. 3.
(1) Of white, vndjad, tUk, m. Li. 4.
1) For nothing witho* "
U.i.tt.1.
Bopw at fttm, UX. i. S. a.
Beddbh Um, TIL U. «7. ia.
iftJB*
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INDIZ m.]
CHINESE CHARACTERS AND PHRASJD9.
666
m
chdn
cktmff
cEZh
ft*
m
futtff
*i
To continue. 4R" U> continue to
serve, HI. a ft. 5. /rH
To twist, VL it 1. 8: VII. i. 89. a.
(x) The end. Finally, as the final issue,
VL i 16. 3; ia 9; it 4. 5. (a) To com-
plete, V. iL A 6: VTL i 89. 4. To stop,
end (active and neuter), V. ii 1. 6; 8. 4.
(3) Perpetual, the whole. $£ £J , the
whole day, m. a 1. 4- $$J^» m -
18. 7. $C>fI, never, HXi2.i. $£
j£Jp, ail the life, IT. L 9. 5 ; IL 28. 7 ; 80. 5.
V. I L 5 ; VTLL6; 86.6; iL6. Observe
this phrase in L i 7. ai , as, and IV. a
88. x.
To out short, HXL 1.5. To out. to stop
interoourse with, IL it 11. 4: IV. i 7. a.
To
the crop,
•opply- >jf\ jlq > » deficiency in
t)ftLii4.5:VI.a7.a.
Rejected floss-silk. ££ |g, HT L
▲thread of oonnexion. £(-abegin-
ning, L a 1A 3. **
Silk from the silkworm. See £jg.
To give tranquillity to, HX U. ft. 5.
jfeK (0 To define, to plan, Li 8. 3: IIL i.
2JJl 8.13. (a) The unchanging standard, VIL
^ it 27. 23.
jfS To delay; not to be urgent about, IIL
2* i 8. a: VIL a 87.
jfljl jflB jffL to intertwine, weave together,
cfcte ILL A3.
4(£ A particle,— used as the copula, IIL i
*£ 81 xafv.il 3.
£j To twist ffi J|ft. HL i 8. a.
j^ j^j^^,freely,aieaae,ILiLft.5.
eft**
▲ surname, VL ii 6. 5.
mat From. SB ^fc-to climb a tree, or
yfle* on a tree, il 7. 16, 17.
ffl The mourning worn lor three months,
~ VILL46.S.
$& tig-upright, IL i 8. 7.
f
cJd
X. ' ""
doth of silk.
Threads,
ft, TO. a
Here it probably
Merit, doing, V. i 8. 3.
s
mdu
To abound. |jg £g, IIL i A 7.
To unwind a cocoon, HL ii 8. 3.
(OjHjp^aeeJPI. (a) An honorary
epithet, interchanged with jffi, and read
ma, IL ii IL 3: V. a 8. 4; 7. 4: VL ii
6.3.
To weave, IIL i 4. 1,4; ii 10. 4.
Rmbroidered garments, VL i 17. 3.
A line, string, — used with reference te
a carpenter's line, IV. i 1. 5: VIL L 41. a.
1
To bind.
U to yoke, V. L7.a.
f
m
ek'iUh
¥
UK
s
f
To adjust a string to an arrow, to draw
it back after it has been discharged, VL
i9. 3.
To continue ; to be continued, L ii 14.
3: ILL L7: IV.iLs; 18.e;a90. 5 :
▼. i. « % 4 (dft iHr> 7; ****
jgj|^alW?nie,ILitl0.a. M y tfg
. . . , immediately after, IL ii 14. 3.
Strings to tie on a cap, IV. i 8. a, 3.
To tie on, IV. ii 29. 6, 7.
Hempen threads, IIL ii 10. 4.
THE 121st RADICAL, fo
To be wanting IIL a 9. 6.
THE 122ap RADICAL, ffl.
(x) To catch in a net, IL it .10. 7. To
entrap, L i 7. ao: IIL i 8. 3: V. i 2. 4.
(a) None, not £ ^ V. U. 4. 4.
Seldom, VL i 9. a
A net for catching fish, L i 8. 3.
(1) A crime, offence; a fault, Li 7. 4,
e\7,ao; a 8. 13: IL&Aft^tfa^assjM.
38 X , and sometimes SB alone, sin-
ners, criminals, La 8. 7; ft. 31V. i 8. a:
VLa7. x,a,3,4> ^HJ^...,
to offend against, IV. i 6; ii 80. 5. (a)
To condemn, L i 8. 5: ILL a 9. a
(x) To plaocLm. a 8. x. To appoint,
L ii 11. 4- 5MB' *° di ^ lM# * nd
appoint others/VEL a 14. 3, 4. (a) A
stage, a post station, flf j|ff, IX i. 1. ia.
Punishment, IIL a ft. 4. JQA -B, L
i ft. 3; -ffi « penalties, fines.
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666
CHINESE CHABACTEBS AND PHRASES.
[imdkx m.
eVdn
m
ksim
*
Asm*
*
To make to oease, to stop, VL ii A 3,
THE 128md RADICAL, jjft
The sheep or goat, Li. 7. 4, 6, 7, 8: n.
ii.4. 8 i nt iift.a: V.iLj; f.3; 9.1;
lift. 4; «.6:VLtai. ^-A, sheep-
dates, a kind <rf < po«iminon t - VlX iL 86.
x, a.
(1) Good, admirable; beautiful ; beauty,
LiLl.6,7; 16.a: H.i7.a;ii2. 4 ;7.x
(^X iW?» *»&"*)> fl: ▼*• *• 7. 8; 8. 1, a;
IO.7; 19.x: VH. 1.41.x; ii.95.5; 86. a.
To be ashamed; the fealiug of shame,
n.i.6.4,5;9.a; III. ii. 1. 5 : IV. iL 88. a :
V.U.1.38VLL6.7.
▲ Hook, a oompany, VIL U. 19. 3.
An overplus, UL ii A 3.
aki*
f
f
f
cM
Righteousness ; our oonsoiousiioas of
what ia righteous, and tha determinations
thereof; what is right Fatttm. Theoom-
binatlons of fc fg, and jf £, are
very common.
Soop,V.a8.4. Jf j(| f VLLia6:
VIL i 84; a 11. •"* **
Meagre, feeble, IL iL 4. a.
THE 184th RADICAL ^|
(x) Feathers, a leather, L i 7. xo; ii 1.
6, 7 :VLiaa;hM.a (e)#J^J,the
name of a mountain, V. i 8. a.
▲ famous archer of antiquity. IV. ii.
*Ax:VLi90. i:VILi41. a.
Only, VL ii. L 7.
To practise, do habitually, VIL i ft.
The name of the hereaiaroh Mo, IIL iL
9. 9, 10, 14.
Wings. Used as a verb, to give wins*
to, to assist, HXLi.a
THB lSftni RADICAL, -^.
To be old; old; the old, L t 7. ia, tu ;
lift. 3; 18. a; iai:IL&Aa : HXL8.
7; iL ft. a: IV. i 18. 1, a: V. i A 1: VL
ii 7. a, 3 : VIL L 89. x, a, 3.
(x) A deceased lather, V. ili. (a) To
examine, IL ii. 18. 4 :VLi 14. x: VIL a
Pfctrfm. ( x) He (or they) who ; this (or
that), these (or those) who (or which).
It is put after the words (verbs, adjectives,
noun*), and clauses to which it belongs,
eVf
ifij
L L L 4; a x, 4; A 6; a 1 , 3, 6, si «L,
mu p tm im *. Observe Sjp ^p, LLti,a;
iiA 1; ia 1, rial; Q*^f%V. U.A 4 ;
f^,IILiai,a,e**Jsta»a. (a) After
with intervening words, phrasal
where a numeral is used, and^nunj
other eases, ^ is equivalent to one,**,
was one Tseng Wang, L iL l«w 3; —
|g ^gf, IIL iL 9. 13 ; ZL ^tf". !▼. i. 1
a.— This seems to be the proper force of
the character, so that it is an emphatic
demonstrative by which the mind is made
to pause on what has just been said. (3)
It stands at the end of the first xnetnbv
of a clause or sentence, when the next
gives a description or explanation of the
suhjeot of the other, teruiinatedganerally
by the particle jfa, but not always, Li
7.9,1a; ii.Aa.3: IIL La 6, 7, at jesses,
(4)«(^^|f , ,a4the end of the first member
of a sen t ence, resume a prev io us word/*
statement, and lead on to an explanation
or account of it £.g.ILL9.i. Obserre
VIL ii ia— This ease and the pteceding
may easily be brought under (a). (5}
jj^ jj^ occur continually at the end of
sentences, preceded generally in a pre-
vious clause by jjf-, and for the moat part
the force of 5^ in (x) is apparent, L i L
5; ii a a: IL i L xo, xi, * peseta*, (ft)
It forms adverbs with 4& and ~db, Lii
I4: IL ii 7. a, rfeL, asm*
Old, aged, L iL 15. 1.
The 4th tone. To relish; a relish, VL
i A 5; 7. 5. a
THE 196th RADICAL, jjjj.
Atarim. A conjunction, meaning eatf,
and yet, which latter eignificatioxt ia often
nearly or altogether -=b%U. Its nee, how-
ever, is very idiomatic, and it cannot
always be literally translated into
English. flpB'^ffim^,
are very common. So is *J| F jjf|, • « <•*,
and yet' . . . Obeervej|g, jjfcj, IX iilA
3J SB' Bp» Vi - 7 -4; % jfij.VLiai,
* a**./ also rjj ... fljj 3Jfc, EL ii IA 4,
t*- : ffij |H> ▼•*•*• 5- Its use after
^ is to be noted. E.g. IV. iii 4: V.i
*. if 4- -
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INDEX HI.]
CHINESE CHARACTERS AND PHRASES.
567
THE 187th RADICAL, ^.
3fc ******** fcfa IB. LL*;
ft
3£
yuH
IB
fc'es
^
m
To plotigh ; to cultivate the ground, L
i. ft. 3, 4 ; ii. 4. 5 sHL L 4 3, 4, 5, *, % 8>
11, et aL, acupa. »f ^ - husbandmen.
Li 7. 18; a 6. 3; It as ILL 5. 4. jg)f
•to labour, to do work, YIL i 82. r.
To weed, ILi 8.16.
Aploughehare. ^|g,see^.
To weed, L i 6. 3, 4.
A harrow, fl&-*° ooyerthe seed,VL
THE 188x* RADICAL, Jf.
(r) The ear, I. i 7. 16: HI. ii. 10. 1 :
IV. LL5: V.atx: VT.i 7.6,8; 15. a:
VIL a 24.1. (a) A final particle, limply,
only, just, L i. & a; ii. 1. a: IL ii. 10. a,
7: IILL4.ii: TV. 122; a80.a:VLi
«w 7; 10. 5; 17. x; ii 2. 3, 7: VIL ii 7.
If -indeed, L i 8. 1 (?).
To invite or call forth men of worth by
gfing pxosents, V. i 7. 3, 4.
SB Saga (-'great and capable of trana-
5gl- forming')* VIL ii 86. 7; aageneas; a
9mang B*ge,II. L1.8; 2. 18,19: IILii9.o,xo,
13: iv. a 1. 4: v. il 1. 5, 6, 7 : vn. ii
26 ' 7 ' a s > \ ,ILi,8,17 ' flo ' M ' 35,
a8, etei, $cupe.
To collect, to be collected, U. i 1: IV.
i I.9; 9. 1.
To hear; to become acquainted with
by report, I. i 7. 1, a, 4, 8, 16, 17; ii 1.
4, 6, 7, eta 7 ., icupinims. & M, extensive
The 4th tone. Reputation, notoriety,
IV. i t a; ii 18. 3: VL L 17. 3.
Acuteneai of hearing, IV. i 1. x.
A sound; a voice, I. i 7. 8; ii. 1.6, 7:
H. i 2. 4: III. i 4. 13: V. a 1. 6: VL i
7.6,8; iil6. 3 :Vn.il4.x; 86.3. jfi
^, I. i. 7. 16: VL U. 18.8 (-language)!
ffi -music, VH.ii. 22. 1 ; 87. xa. Bepu-
^on,n.i ; 6.3:IV.ii.l 8 . 3 (gP|):
An office ; the duties of office, I. a 4. 5 :
ILi.4.a; ii 5. 5 (JTJB.) : V.i.l.a; a 8.
4? «.3i 7.o(tf.A): VI. a 7. a.
m
tfu*g
m
t<mg
wfa
To hear, to listen to ; to hear and follow,
Li.7.x6; ii.7.4,5: II. a 11. 3: IV.L&
3; 15.a; U.S. 3,4,^0!. Bfejl&toad.
minister the government, IVTii 8.x. Com-
pare IILi8. 4.
THE 129m RADICAL, jft
So, — a continuatiye particle, I. ii 6. 5.
The dictionary, however, explains the
character here by & f himself.
And so, though, VIL a 19. 3.
THE 180TB RADICAL, ^J.
Fkah, meat, Li 8. 4; 4.4: 7. 8,84:
UL a 6. a; 9. 9; 10. 5: IV. i 14. a; 19.
3; a88.i: V.a6.4,5: VLa6.6:VU.
i 82. a, 3.
-w ^fi -@, not equal to, degenerate ; in-
htido competency, IL a 7. z: IV. a 7.x: V. i
6. a: VLU.6. a.
Jft A limb. |H| jg£,Vn.a*4.i.
M Iat(adj.),LiA4: ULa9.o, Rich
^jf food, LL 7. 16. Bieh, spoken of soil, VL
LI. 9.
JU Th6ahoulders v in.a7.4: VI.i.14.4-
To cherish and train, VI. U. 7. 3: VII.
i80.4. To be maintained and nourished.
III. i 4. 8.
The back, VI. i 14. 4: VIL L 21. 4.
IV. i. 9. 6:
A surname, I. i. 7. 4.
L«.Jfe
The ribs.
m
had
n
Mutually, La 4. 6; 6.5
V.i.l.3(JT.B.)
#
k*iu
m
ttaty
»
The breast, IV. i 15. x.
& - to shrug up, IIL a7. 4.
L q. {0f, to cultivato, Improve, Li. 6.
3: VLil6.a,3: VILi.l.3; 9.6; ii.82.
x. To repair, IV. a 81. x. 4&~todo,
L a 4. 4. m
To be able ; can. As the auxiliary,
pouim; but it is often used absolutely,
eg. I. i 7. 10, xx ; a 16. 3: V. i 9. 3, etaL,
«uf*. j||* alone, and f||g 5|f", men of
ability, H.i 4. 3; 6. 1. Ability, VIL L
16. x. f||| -to amount to, V. a 2. 4.
The belly, iV. a 8.1: VI. i. 14. 6: VII.
i. 87. 1.
^ Y-fat meat, VL i 17. 7. ^f ^g
ferfo rich favours, IV. ii. 8. 3, 4.
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668
CHINESE CHARACTERS AND PHRASES.
[indsx m.
m
yktg
*
(i)1^skin,VLL14.x,a MtfT
and m alone, -the body, TL tl;iU.
4tVI.lLl6.fl. (e) Admirable, IV. i. 7. 5.
To smite, HL L 4.i6; ii.8. xa.
Minced meet, VIL ii. 86. a.
,11. i 1.8: VI.ii.16. i.
Thearm,thelowerarm,VLU.1.8: VIL
Lt9.g; iL28.e.
THE I6I0 RADICAL, |j£.
fit Aniinister, anoAeerofaeourt,LL7.
S^, 14,16; tt.4.xo;6. 1; 7. 1; 8. a,efeL,
i n p hif sii . ^p> correlation often
occur. In thoflntperoon, 1 1, your min-
ister/ I. i. 7. a, 4, 5, el at In a wider
sfnss,subjeete,ILLL8: IILii.6.5. To
employ at a minister, EL ii 2. 8, o, el si
To wet, to sleep, ILiL 11. a, 3.
wo
A surname, L U. la x, 3.
THE 188m> RADICAL, g.
(1) From, as a preposition, I. a 11. a:
?• hi ' «* *ZJ * * * ** •teJ**".
According as, V. 16. a (a) Self; of all
persons. Generally Joined with verbs in
?^~ Wehavegjl£g£,
£f&>g^^^tti.a 7 ;4.
4, 5, 6; 6 .6; 6. a, clei, imj fiiam. Observe
g j|, IL it 6. 3 : VL it 6. x.
Smells, odours, VIL ii. 84. x.
JJL pf^ 9 a minister of Shun, DDL 1 4.
THE 188** RADICAL, |g.
«
^n (i)lV>oome, to arrive at; „
JjJJ to, tfil, LL 8.5; 7.xe; ii.1.6: ILti.8.4;
8. x, e*eL, i s i eY iiaaa . gg jf^, to oome
to, as to, Is very oommon; e.g.Ltt.2.3;
«.•; 10.at VILii.8ax, a. 3, 4, efal (a)
Host, forming the superlative degree: the
utmost degree, ILL 2. 131 IV.Lli;18.
*?££»£«.»»»
JJfc (x) To earry to the utmost degree, VL
oJUft ii 14. a, 3: VIL L 8. 1. fj ^g,VL 1.
8.3. (a) To bring about by effort, V. La
*• ^-*ooalonlate,IV;iL86.3. (3)
To resign, IL ii 5. a; 10. x.
§
(1) A tower, Li 8.3,4. ftfi ,the
name of king Wan's tower, <Ne\ (a) |
i
*
e*46
The desig n ation of a low omoar. a servant,
V.iia4-
Aname,ILii.ax: VIL iL 88.x.
THE 184« RADICAL! £}.
(x) With, along with. Jtaeftn. BLa>LL
2. 3; it L4, 6, 7, 8: IL i 8. x, a; fi. &
4, 5, 7: VIL i 18. 3; ii 26. a.
preposition, **fnm or % ia
required in our idiom.
H,VLii.8.e; and g| £»
**,IV.iL2aa (a)And,I.La3;
4. a, 377.
— **, -.ix,*et,4_, ^-^^^
it is better to translate by or , IL L L 3:
VLiLl.x,e,6, 7 ,tfei. (3) For, IIL a
1.4:IV.t8.x. (4) To give, to give te,
(5) To help, ILi 7. 5. (6)fian,V.L7.4.
The 4th tone. To share in; to be eon-
oeroedabout,m.i4.u: IV.iLSLx: V.
ii.l.a:VILi20.i,5. VI. i 18. 1 ie marked
wtth this tone, but Gnu Hal erplaine by
"**" < toa«i«t > 'a*iii(5)sboTo.
The and tone. Junto. Annul particle,
lnterrogatiTB, and also with exclamatory
force. It implies aetierally that the
speaker has a weU4brmed idea est the
subject of the question in his own mind,
and that he wishes to express his own
surmise, or to involve an opponent in
difficulty, I. i 7. 4, 10, ie, 14, 16, 17; Ii.
1-4,7; k 3; 7.81 lax^sfuLyf * *
(x) To arise, IL ii 18. 3: IV. L 1.
VL L "
(a) To rouse one's sel£ tens
•roused, IV. L la x r VH. L 10; f~
, a a.
.x;iL
16; 87. 13.
spoken of grain,.
LU.4.9. ( 4 )T»
iin,Li*6. (3) To
>,te open the
h, IV. i a a.
(x) To lift, to raise, Li. 7. 10: HLL6.
4;ii6.7:VLiLag, A- to promote;
to be lifted up, promotedYm. i 4.7: V.
ia 3J iia4,6: vLiiiai. J|-to
aUeee, insist on, VIL L 86. 4; iLfc xx.
ft-te take, 1. i. 7. xa.
Sets, L ii 10. a. (s) All,
fa. U. 18. 5: VLL 7. 3.
J>ld, ancient! m. i. a ia: IV. L L 4.
**l -former, IV. U. a a
* -to com.
H- L 6; 7:
THE 186m RADICAL, j§\
The tongue, HL L A xa.
£1) To lodge in a booth, Lii. 4. 9.
a lodging-house, IV. L 84. a.
4y, HLi 4. a (tir.R.) (3) A Dame, IL
L&5,6,a
I
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IKDIX UL]
CHINESE CHARACTERS AND PHBARES.
569
«M
aft*
m
(x) To neglect, peas oner, L ii 7. a; 9.
x, a: IL i 2. 16, ax; 18. 5 (-besides).
'W Q» to **▼• «P his own yiews, n. i.
8. 3. To give oyer, to cease, IV. ii. 18. a.
(a)Tol«tgo,Li.7.4:V.i2.4. (3) To
discharge, as arrows, IIL ii. 1. 4. The
dictionary giyee thia instanoe cinder the
3rd tone.
The name of aState, HLLA.16; ii.9.xa.
M
p'm
Utmg
$
THE 180nx RADICAL, p$.
r, sooaUri
Ine aneient emperor, eo oaUed, IL i. 2.
a6;a, 3 ;iLi.4,
To make
IT. i. 17. a.
THE 187th RADICAL, -fa.
To be abandoned to pleasure, ££ £jg,
IL i. 4. 4: Vn. it 84. a. Read without
the aspirate, it ie the name of Ten Hni'a
son, V. ii 8. 3.
THE 188n RADICAL, Jj^.
(x) Good, I1X ill. 4 1 IV.i.l6.i:VLi.
8. 3 (j£ )(^\ the good natural heart);
17.x; ii.*.x,a. J^ - intuiti re, VII. i.
I6.1. (a)^^,thegoodxnan,ahnaband,
IV. it 88. 1. (3)Aname,IlXiLL4.
THE ISfcnc RADICAL, ^.
(x) The eountenanoa, the looks, L L 4.
4; it 1. a, 7: in. it 7. 4; •• 95T- Ii »•
a, 4 :TI.iil5.3: T1XU.11. flk jSf ,
U. iL 13. x ; £g A ,TL it 1** (5)
Colour, eoloora ; aignta, L L 7. 16: T. ii
1.x: TLL4.x; 7. 8: VILii24.i. (3)
The appetite of sex, VLitl.a, 7. Beautiful
women— a euphemism, L it. 5. 31 T. i. 1.
4,5. Observe VIL i 21. 4, where t fb
■ m a nif c et atione; and 88, where if-
M
eases
*0n
Jfe£$, xmahed-like, IX L 1. 3.
THE 140m RADICAL, ^iji
(x) The mugwort, or moaca, IT. i. 9. 5.
(a) Beautiful, ^ "}£ beautiful young
women, T.i 1.5. (3) To rule, to correct,
T.i6.s: Tn.Lll.5. In thia aenae, it
la interchanged with *tf , and ahould be
readl ^
The mustard plant Dot it is need as
aimpiy-froej, IT. i 28. 1 ; iL 8. 1.
^t£ilfk tlwd * Mke 'Stupid-liko,
H. i.2. 16.
Lq.^. To weed, TU. it 82. 3.
«F
tf
Am
moo
&
en*
1
m
(1) Grass, pasturage,
>8*> giaas mitteiB,
IT.
rage, IX ii. 4. 3. 3B
Lit 2. a. & ft
U.81.X. (a)mnesh
of grass-ted animals, TL t 7. a
(x)Growingoorn,Lt6.6: ILi.2. i6r
Tn.ii.t7.xa. (a) — ffi, the name of
an aneient State, near theTung-tlng lake,
T.i. 3. a.
A pig-pen, TIL ii. 26. a.
(i)If,Ltl. 4 ; 7.*o; itl4,rfot,i
(a) Improper, without aome apparent
cause, TLL 10. a; ii.6.6.
4£ (i)A*,s«ehas; to be as (ie. like, and
^2 sometimes equal to), LL 7. 4, rd, 17, 18,
rfpoarfm. As if? seeming to be, 1. 1 7. 6 1
ILi.9.x; ii. 2.5,etet, mtpe W ffi
• • . jffiy 'may rightly be deemed to be
eo/ occurs seyerel times. Aeto,Li7.eo;
ii 14. 3: EL ii 3. 51 VII. ii. 88. x, a, 3,
oto^se***, Jtj ^, IT, ii. 28. 7 s TL
«•** *#*:&£:£ •••&
all-ie it net the better plan to. . ^ Lit
I.4: ir.i.7.4tT.i7.3,4. JEI&
HXLA17. Jgfl?Jf,TILL22. ((•)
If, I. i. 7. 7; iiai.&e*et,aamf. (3)-*
eonlbrmtoyirttte,T.L4.4. <4)Tbe~name
of one of Confaefus*s disciples, U. L 2. as,
aB, ef el.
To embitter, to be embittered, LL7.
aa:TLitl6.a.
Surpasainav the first 1
rn.£20.4.
rathonaand,
%
#
TILi
Tigorous-kwking, T. iL 5. 4.
aj^ ^Jf, luxurfant, m. L 4. 7.
The name of a eftjret Chi, TILL 36. x.
Coarse, wild grass, m. i A a : TIL it
2L x (JT. JR.)
ThJ%theee,ILiil2.i: IILiLax(^
3£):TILiil».*
Ta eat, TIL ii «.
The name of a rude tribe or State, UL
i. A 16; it 2. is.
Grass, IIL
tion,IILLA7.
ji-™***
ii.4- %j
^,IT.i,23.x. j|[^p,sse||t ^
«nerbs f Tn.ii:6.
A kind of spurious grain. jK 9HL
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670
CHINESE CHABACTER8 AND PHRASES.
[index Hi.
(x) "OK £||, overgrown with grass and
weed*, VI. ii. 7. a. (a) Wild, ruinously
addicted to hunting, I. ii. 4. 6, 7, 8.
To oome forth and deaoond to. ^Jg -
to govern, I. i. 7. 16.
(1) A surname, I. iL 1. x, a. (a) The
name of a street in the capital of Ch% III.
ii. 6. 1.
"S* The name of an ancient State, I. ii. 8. 6.
ft
ft
#
An ancient name for the territory of
^| in the time of Chan, V. i. 7. a.
▲ ttcaleai plant growing amid corn, and
like it. ? Darnel, Vn. ii. 87. xa.
IqjS. To die. £$^,1.1.8.5;
4.4: m.U.4.9.
(x)Npt ; not to be, not to have, Lq. fife,
I.i.6.1; ii. 12. 1: II.i.8. 5; ii.2.4.9,
at at, ntp(m4mt. Often it - no one, and in
s
i
p'ido
M
this case it generally attracts the object
of the following verb to itself, I. i. 7. 3;
ii. 12. a: U. i. 1. xo; 8. «7; 7. at in. i.
8.14; 4.X7,*iel.,*S4M. ^L^F** Xftd ^L
4t are strong affirmations, - there is no-
thing (or none) bat..., I. i. 6. 6: EL LI.
8: IV. i. 80 ; ii. 5, « of. t| ^g 1 , see
^. 8oJ|£ff,n.L4.a; 7.4,efal.
(a) JZ. J£ , • worthy and thinker of LA,
vn. i. »T8.
IflUgras* plants, V.ii. 7.x.
I.q. flj£. Calamities, IV. L a 1.
Vegetables, V. ii 8.4.
Grassy marshes. ? Bogs, in. ii 8. 4.
Pulae,VIL L88.3.
▲ grassy level, IL L 8. 08.
(x) Fields lying fallow ; commons, IV.
i. 14. 3. (a) A surname, VIL ii. 88. a.
Bods; tobud,VL L&x; 9. a.
The 4th tone. A surname, VI. ii. ft. 5.
M (i)Tenthonsa»d,I.i.l.4; ii.O.e; 10.
2 •,4:n.Ll.x3;8.4,7;ii.l0. 3 ,5:in.
"^ i. 4. x8; ii. 10. 5 : VI. i. 10. 7; ii. 10. 3.
In several of these examples, the phrase
is H fjt£ Bj' *pp ,kabU p^p^y
only to the xx^alaomain, but need pre-
Mi
m
m
f
m
Jtoef
m
tentioualy of the great fiefk
VIL L 4. 1. (a) A surname.
IH.ii.5.x: V.i.1. x,a,*at,
To descend, sfft j^-*° ****•*•»▼• L
(x) To be manilested. m. ii. 9. 9. (a)
T6 know clearly, V1X i. 6.
The name of an ancient State. jCand
|Jf|!j,I.iL8.i; 11. a: HXUJ^a, 4
^£ Jgfrthenamecf a place, VI. iL7. 3.
To bury, inter, n.ii. 7.x: HXL 8. a,
tea? 5; 5. a, 4.
|Bj (1) To wear on the head, IV. iL 85. x.
j£P?,V.L4.x,a.
f$ WAU,|Jf|ri,VL18.a (a)I^^
cMae to steam, in. ii. 7. a.
ft*
m
§
ass
(x)Toeover,V.i.8.3. (a) A particle,
oontinuati ve and sometimes illative, L L
7.17; ii.4.9: m.i.5.4: V.il«.4; «-4-
The name of a place, EL it 8. 1 : HL
11.10. 5.
Five times, fivefold, in. L 4. 18: VL
i. 6. 7.
Tnenameof aSt«te,VIL iL 18.
To obscure, cloud over, keep in the
shade, IL i. 8. 17: VI. L 15.' a.
JS 5^ t fuel-gatherers, L ii. 2. a.
A straw-basket, VL L 7. 4.
^ Greasy yj^, how vaatl ULi
fang *• "•
f
m
iin * jWi"ineaii.ahabby.V.iLl.i:
,i.44.r; U.I6.1, j^-eliajM, IV.
Overgrown, with weeds. J|j 1/tL* act
Thin,
vn.
ii. 84. x. f£-» «PW» aimplicity, III
L 5. a. M-to make light, L L 8. 3:
VIL L 88. x.
£& (r) The name of a State, L IL 14. 1: IL
22* iL 8. x, 4. (a) A surname, m. iL «L a.
1**
m
To present, to introduce, V. L 8w 5, 6;
a.
SISM
(x) Firewood, L L 7. 10: VL L 18. x.
^J0f £ M-UliUWaletoaas,'!!
iL 8. 3. (a) Grass, plants, IV. iL IL x.
The death of a prince, Hi L8. 1,4.
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1HDUUL]
CHINESE CHARACTERS AND PHRASES.
671
jJH 3g~ mutual dependence, a borrowing
A* ofservioee, IIL i. 8.6.
Wt To lav up, to deposit, L L 7. 18: II. i
JZ*g fca-.tfifca.
3ff To despise, TIL & 84, x.
f
m
#
A*
<*'*
«
In
Physic, m. i. 1. 5.
To reYire, L ii 11. a.
A kind of basket, IIL L 5. 4.
THE 141st RADICAL, J&.
(x) A tiger, m. ii 9. 6: VH. k ». a,
jj|||- lifeguards, VIL a 4. 4- (a)A
name, IIL L 8. 5.
To opiwees. tyrannise oyer; o ppi es si y e ,
La 4. 6; It 3: H. L 1. ix: IBL i.8,7.
The 3rd tone, a verb. (1) To reside
in, to d welL lit a 1 0. 5 : V. L 7. 3, 4;
it 1. x,*: VL ii. 8. 5: VIL i. 85. 6. Ob-
,W,lreC *^ ,VLii5 ' , • SsHt'™
iiSfcx. Jg^, *o dwell in lore, V.i
6.5; but the same mILi 7. a is different.
(a) To lite in reti r ement? unemployed,
m.ii.9.9: V. ii.1.4. (3)^-^r,ltfi
tmnuuried daughter, VL a Laf (4) To
manage as business, an oooasion for, IL
ii 8. 5—In, m. i A 1, M £ Jfe
1 to reside in, * perhaps
, VIL a 12.1. Usedadrerbially,
I
is the 3rd tone.
▼ELL I
) Jtt £ £tf, joyful and pleasant*
like, VII. L 18, x. (a) To measure, to
reckon. ^ J^ unexpected, that oen-
not be reckoned on, IV. L SI. (3) Jjt
\ f aforester, m. ii 1. a : V. ii 7. 5, 6%.
(4) j££-Shun,--said in the dictionary
to be* the surname thai arose from him,
V. i 6, 7. (5). The name of a State, V. i
9.a:VI.ii6,4. Jj|4^V.i9.3. (6)
A name, IL it 7.x; 18.x.
The name of a State, V. i 9. a.
w6i
«
ch'ih
I
n
THE lata* JUDICAL^ jfe-
ijlj-j^abbreTiaiecL A gnat, IIL
i5. 4.
An earthworm, HX a 10. a, 3, &
Interchanged with J|L Early in the
morning, IV. a 88. 1. r
$g A snake, ItL a 9.3,4.
Ml
A surname, IL a 5. 1, a, 3. But the
dictionary does not mention the character
Dung»worms, HX a 10. 1.
A fly, IH. i & 4.
An insect that cam through wood, J£
"the appearance of being worn away,
The silkworm. To keep silkworms,
m. ii.8.3. To nourish silkworms on,
VILLSla.
The wfld tribes of the South, ILL LA 14-
ft
THE 14im> RADICAL,
Blood, VL a 7. 3: VIL a 8. 3.
THE 144th RADICAL, ff.
(x) Togo; to set out; to proceed, La
4.6: ILiL ia,#tai, esq* To make to
go, to lead, VL L 2. 3; ii. 14. a. To
advance, in contrast with j£, «to stop,'
Lltie -J- f : y^r»in.poole l ILLJ.aa
ft to assist on the journey, or ex-
©edition, IL a 8. 1.
(a) To do, perform ;
to carry out, to practise; to be prectiaed,'
carried out, LL 4. 5; 7. 9, as; lift, a, 4:
9.x,«et,eesjM. llife meaning is kindred
to the shore, and derived from H. The
carry
regulates the omeW. ^f}ff\'to
— y out nrinelplas,* often occurs, but
'atramperT Obeerotho twoseeeAingu
in IV. a 19. a -Observe also ff, l£,
VI.aitt.a5 ff J^IV.aLianiTl
iv.^I: «. w A "^ m L 4 * *~
The 4th tone. Actions, conducts—
always as a noun, L a 4. 8: IX i % 18:
p.ii9.3,7,x 3 :IV.ail:V.itt.4,5 ;
7. 7: VL a 9. 5: VIL i 18. x; a 81 a;
87.6,0. Hedhurst, Williams, and Wade
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572
CHINESE CHARACTERS AND PHBASE8.
[ucosz m.
five the pronunciation as her* rqm*
tented; but aooording to K*ang4>a1'a
dictionary, it should be exp ro aa o d by
fir
ye*
atft
If
*dn?
i
*t
eV*»
cV*»
f 1
H
<VJn|
$
H
1*
?
The and tone. ^ ^, a double our-
name, IV. iL 27. i.
A name, HI. iL 8. z.
An art, a eontrivanoe, LL7.8: VI/iL
16: VIL L 18. z ; 8A a. jjfer-a profae-
aion, IL L 7. z. **
The name of a State, IV. iL 24. a ; 81. a :
Lq. jt|. Croaawiee. ^f-dleorderzy;
perplexed, L ii 8. 7: VL ii 16. 3.
THE 148th EADIGAX, $£.
Clothe.; robee, IL L 0. 1 : IIL i 4. 8;
ii».5:V.aii:vn.a«. dScJH>
m.u.8.3: vn. i, k a. ^fit-grave-
elothee, L iL 18. a. **
The 4th tone . T o wear, LL8.4 ; 7,a<:
HX L 4. 1, 4: VIL L 22. a
To decay, become email and feeble, IIL
iL 2. 5, 7: ▼. i. «• ': VL ^ !*• % 8-
A ahroud, L iL 18. a.
To atrip up the aleeve, to bare the arm,
|£|J^n.L8.a:V.iLL3.
Embroidered robae, TIL iL 8.
The 4th tone. To be covered with. 3JJF
« to be affected by, to receive, IV. L 1. a :
V. L 7. 6; iL L a. ^£-to wear, to
have to wear, VIL ii. 8.
The and tone. Lq.Jt£. ijg£j£|,the
hair dishevelled, unbound, IV. 1L29.5,6,
A name, V. ii 8. a.
Naked.
3. — There must
&3 l
nuet he a
ILL©, a: V. ii. 1.
anee in the
meaning of the two terms, hut I have
not found it indicated.
Abundance of olothec ; abundance gen-
eraUy. Zfe £^|^-< yea, end more,'
IL ii 5. 5.
To mend clothes. To mend or repair
to assist, L il A
Ag: VLiL7.a:
generally ; to aupply;
S, zo: IIL L 1. 5: iL -
VIL 1. 18. 3 (N.B.)
Hakod.
IRfSI" !!-
m
km
m
ho
m
9
Asf
v*>
To tie or wrap up, L iL 6. 4.
To put off the upper garment. ^B
Narrow. |g yjvLL7.6: ULi* n>
Cloth of hair ; eoarae cloth, EL L 2. 4, 7 :
IIL L A x, 4.
(z) An honorary epithet. j££ B
3£,LL8.z. (e)^K,thedeeigna-
tionof a disciple of TaangShan, ILL 2. 7.
To take by surprise, IL L 2. z5(N_BJ
THE 148m RADICAL, j|g.
(z) The west: on the west; wieatmu, L
L5. z; tt.5.5: IL L8. a: VL LE. a, a; ii
8, 5. Sf'^ chirf rf •* Watfe -
king Win, IV. L 18. z : VIL L 92. z, 3.
g§ |fi, L iL 11. a: HX iL 6. 4: IV. iL
La:VILiLA» (a) jg^,aznsnous
beauty, IV. iL 26. i. (3) Fart of the dV
aignation of the grandaon of Taftng Sham,
I £ L L 3, 4.
The 1st tone. (1 To seek for, LL ii 8.
3:VLi
dnctioni
to intercept, II.
repeatedly; to repeat, V.
L8.a. (a) £ Jff , to
overturn* V. L 8. 5*
To cover, overspread, HX LLs
M
VwH
n
t6
a. ».i,4: w.t«L* (*)£«'
f
THE 147m RADICAL, J^.
To see. P a tt im . jjjf jj^, to aee from
a distance, VIL i. 88. z; iL 28. a. Very
often it-to visit, ewg. I. Ll.z: LL ii 10.
a: in.iL7.z,a,3. ^ ££..., to have
an interview wit h apoken of a ruler, V.
ii. 7. 4. It forma the paaahre voice, HL
ii.8.3: VILtt.22.
(z) To appear, to be seen, IL iL 12. 6:
IIL i. 6. a : VIL L 21. 472. 11. (a) To
become illustrious, VIL i. 9. d. (3) To
have an interview with, an audience ef . ..,
I.iil. i,a; 18.a: H.ii^L 4; «. 1: V.L
A 4 (*•*•)
49 A compose, the instrument ao caDod,
2J5, IV.i.l.z t 5;2.z:VLL20.atVH.iL8.i.
To regard, to look at,— often—toosa-
oider, IL i 1 4, 5: IV. iL S. zj 20. a a*
ti. toato, I.ii.8.5; 12. 1: T.iLl.zi
7.8,efeL jj£j^, to held a court, is
Co audience, IL iL 2. z. jjfi -euual
V. ii. 2. 3»
To aee, VL iL 8. 5.
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INDEX III.]
CHINESE CHARACTERS AND PHRASE8.
673
ch'in
n Of., MMpf.
(i) To lore, show affection to, I. ii. 12.
3: III. i. 6. 3: IV. i. 11. 1, doL,
Mutual affection, HI. i. 9. a ;
f^j; 4. a To be lored, IV.
To be near, to approach, H. ii. 7. 4 : VII.
ii. 15. To touch one another, IV. i. 12. z.
Intimate, I. ii. 7. x. (3) In penon, per-
sonally, V.i. 7. 4 : Vl.ii. 1.3. (4) Belatives.
Tory often it is need of porwflj, I. i. 1. 5:
n.U.7.5: IV.i.ll;12.i;19.i,a,4,rfeJ.
Bnt it it also need more widely, VII. i. 84 ;
e*£o
m
m
**
&
**
To wait on a superior, to appear at
eourt, c |9)$g,Y.i.5.x;ft.i.
A name, HI. LI. 4.
T» understand, apprehend; to make to
understand, to instruct, V. i. 7. 5; iLl.a.
To view, contemplate; to discern. IL
i. 2. an; 6.4; ii 7. a: IH.L2. 5; 8.9;
iL 7. 4: IV. L 14. a; IB. a; ii. 88. a: V.
i. a 4: VII. i. 24. x, a. To make a Tisit
of inspection, L iL 4. 4.
THE 148m RADICAL, ^.
(1) A horn, VIL iL 4. 5. (a) ^ ^J,
the name of a piece of music, L ii. 4. 10.
Toremore, H.H.*. 3 (7T.B.): V. L I.4.
To relieve, to unloose, IL L 1. 13.
j^$, the a p pea ranc e of fearing
LL7.4.6.
See above.
JH
THE 149m RADICAL, ||\ .
A word, words; a saying; L ii. 8. 4 ; 6.
et pamtm. To speak, say ; to speak ot^
£l7.o,x6;
it
m
n
m
it 1. 5; a 8, * saapimime.
,VILiL8a& ST-to mean,
^I.L7. ia;VLL17.3. j£=jf
•means, VIL iL 4. 6; bnt in YTLL^Li
tike same phrase - to think anything of the
words of others. =? — to cherish, think
o<;n.ii. 4.x,rfa!. This usage is only found
in sense {notations from the Shih-ching.
>B *^f > to hare a saying, or to say, sag*.
But in IV. L 10. x it-to hare speech.
To calculate, V. ii. a 4.
To punish ; to order to be punished,
VLU.7.A. To pot to death, IILiu 9.6.
flf| fl£, theappearanoe of being self-
eoneetted,VLiL18.a
(x) To instruct, V. La 5. (») |fr $f{,
the name of a Book in the Shu-ehing, V.
L7.C,
To revile, IV. iL 88, x.
to
To entrust, L iL a x.
a stated support from, V
To contend, wrangle,
litigants, V. L 5. 7 ; a 1.
9f
Wi
m
•sis
j«-to accept
2. ax.
Up fft, cheerfully, VII, L 85. a
Tbestehlish,g£^,HLLaxo. g£
jH>, to institute instruction, VIL tt. 80. a.
g£ j^\, to settle in one's mind, IV. iL
•0.5.
(x) To allow, to accede to, LL 7. 10. To
promise, II. i. 1. 1. (a) A surname, HI.
L 4. 1, 3, 4, 5, *7> iB.
One-sided, only half the truth, IL L 2.
17 : HL iL 9. i»
To try. !|£ gj£,totrytofollow,LL7.
19, ffcp jajj, sword-ezeroiae, HLL 2. 4.
A piece of poetry; anode. GexteraUv,
with reference to some pieoe of the Shih-
ching, I. ii. 4. 10: II. L 4. 3 : IV. iL 21. x:
V. L 4^0; iL a 0: VL L a 8 ; iL a x t a.
M& TT *°A M& H •*• * ae forms of
quotation from the Shih-ching.
m
V*
Deceitful ; deeeitrully, HL a L 4.
(x) Particulars,^ iL a a : VL iL 4-4.
Minutely, IV. iL 15. x. (a) A name, IL
iL 11. 3.
To cut on; to put to death, L iL 8. 3 ;
12.i: IILii. 0.6: V. La a; 7. 9 ; ii.4.
4, 5 : VL iL 7. 3.
% fl ftnd JC fl "• *• """•
of Books in the Shu-ehin&L L 2. 4.— HL
iL5. 6:V. L a 8.
^^,words,VH.iL8aa A saying,
V.L4.X. ^-speech, language, HLiL
6. x.
Totell,8peaktoabout..., LLaa; 7.
xx; ii. 1. x, a: ILiLll.3; 12. x: VIL
L0. x.
To delude, HL iL 0. 9,
To repeat, croon over, VL iL 2. 5.
,IL 114.4.
To
Md
ckJtng
relate, '.
To instruct, to teach, VL L 9. 3; 20. ;
(1) To be sincere ; sincerity, IV. L 12.
x, a (N.B.), 3 : VIL i. 4. a. (a) Beaily,
truly, indeed. L L 6. 6 ; 7. 6, 7, xi : IL L.
1. a; a a; iL 12. 7: HLL is; A3; 5.
4: V. L2. 4; 4. 1.
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574
CHUraSE CHAAAOTBBS AND, PHBA8BS.
£>
m.
WL
^):IV.ai*. §$g£n.t8.l£
Toexplei^explaiiation,v!L4.e: ais
Tj«P««LV.i7. 6: VI. a 4. a, 4,5»
*: VILii/«l i. **
Lq *tft* *• *• P**»df I t7. 9; a
AMnwriatcdforgM. To flatter; flat-
teringly, IH. a 7. TTvL a IS. 6.
B$ ft jjfr "P*****! J Mid speeifi.
To talk with, conTerea, I V. a 88. i : VI.
as. a,
eh on
m
fan
*V*v
SI
r f V. a&a
To dismiss, to
Tbieojiest,tobeg ; to beg leer*, -™.-
times, espeoUU y la tha flrst person, it ia
meiafr a polite way of axpaariii* a par-
rss, I.L 8. a; 5.6; 7. x$» 19; a 1. 5;
n $ A £ 3; **• *»*•*; •»** Obscrre
II. a 10. a; II.3: V. 6. a. 3.
VjL ii. 18. 8.
To reprove, to remonatrata ; admoni-
tions. It ii often followed by J*, IL ii
«.•; 11.6: IV.aS. 3,4* V.t8.a, 8 j
ii. " if 4*
To avoid, to conceal, VIL a 88. a,
A common laying, L a 4. 3.
ft
m
ym
§£ A rcpty.afltfinative and immediate. L
5J* ii.18.1: ILaS.3.
Hf * «*otincrelyone; all,! 17. 16: ii.
cW V «vi s ^ ^^vS- (•) A preposition.
In, from, on, to, Ac\, I. i. 7. ia ; ii. 7. 3,
*4.,«Mp»m*. (3) Aa an interrogative,
9-*nMjflB-£3fi. Yetoneewe
lro the ^ caressed, V. Ui; and
£§ remains-^, which It is in H, a
IS. 4, where there it no interrogation, I.
i.7.4; ai. a; S.i; 5. i£.A); i i,
rfc^ng**™* (4)fl|£,meA
fo)»^ theilwn «<*Api^iv.ai.i.
To consult, take oonnsel, IiLlLi.4.
Aeounssl,aplan,Lai8.& Counselling,
IX it 2. 7. ™
§g (1) To address, toeay to, L a 6. 1; 6,
Sff x;I0.a: II.i.8. 7 ,i6;a4.i;6.i; 10.
&*<*., mtpimlmi. To tell to, to inform,
IILai.4. (a) To aay; to speak or; Li.
%
r xx. u. S7.
m
8.17: H. t 8.3,6, *ei,annm §B-to
•nppoae, m. a 8. a, (3) To cell; to W
oafied,itS.3; ILl 7 i &G: VxT.at7.
8,4t5, 8, efpasHM. Obee
whieh ooours oontinnelly, eg. *. «. .. 9:
ILtS.e; 4.6: TO it 80^ £4, S,*7,a
Sometimes, where ^ |g, followed by
a particle, terminates the eentanoa, ws
can explain the eharaeters without in-
sisting on a peeoiiar idiom. At other
times we can explain them by nndee-
••admg/jjf before^; but in a melti-
tnde of oases we hare simply to aeoapt the
idiom, fg;^, whieh also is i
ia different iS-to mean,
n.aS.6:VI,tT8,elai. jgf^ .__
do yon mean, what is meant, JJLL "si 17 :
JR; i6 \& W.H-t*.%tt A- ObeerveL
it 7. x : VL a 1. 6.
To plan ; plans, IH. a S. 6: V.L SL 3.
To sing,— in some peenllar t ahtmpt
manner, VX at. 5. {ESfctoeiag
(aotrfeandnenter),V.i^6; «. «.
To giro oareful attention to, L t S. 4 ;
obm 7 -«4-
To detest, V. a 4. 4.
1 ^Stt»«W**&"
Vtt4. 8 ; 10.7,8; at.5.6; rfonndaV
-tend,VLlta4- £|Mj£kof»neh
information, VI. a IS. aT
To warn, IIL it 9, 3.
cE*y
f
*
JfS
9
»
JPMW
Tbeompare,a^^|.. #| v.aL^
»itrioigeindlscoesione,IIL
Praise, IV. t 81 : VL 1 17. 3.
TndJ
as. 9,
T* read, V. a* a.
To change; to be changed, La Lo-
ll, a: ILt 1. 8; 114^ £££
Vn.i.7.a(- T e«atlle) > 41.a; flTli.**
^ealnnmlate, Via 18*8. To revile,
(1) An enemy, IV. a 8. 1, 4. (a) 4|
JB,toarenge,HLa8.3. (a)In»eei*j
V7t 8. a.— The character is also 1
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judex m.]
CHINESE CHARACTERS AND PHRASES.
676
§
9
(i) To reprimand; reproof,VLii7.a. (a)
To yield, to decline, VIL a 11. jtt£'
modesty and oompJaisanoe, IX t <L 4, 5-
THB 160th RADICAL, jgL
A yalley, IIL i A 15*
A mountain-stream ; a river, EL it 1. 4.
THE 151er RADICAL, Jj.
A wooden ▼—■e l, or dish,
L10.6sTILi8«; ii.ll.
IX
i
jSfr How. AM*4m. It U generally followed
cat byj$,s4theendoftheaanteiioe;e.e>
LL 2. 4; 6. 16; a 10. 4.
THE lMro RADICAL, ^C-
^C Hie swine, VH.L16\ * ^ £,
aM* to treat one as a pig, VIL t87. 1.
)ggt AyoangpiftLtM; 7.04: nLii. 7.
j& (1) The elephant, IIL it 8. 6. (a) To
resemble, to make to resemble, L t A 6.
(3) The name of Shan's brother, V.Li
3; a. 1, o, 3: vl t «. 3.
Grain-fed animals, VL t 7. a
The first among a hundred, S 4Ht
;£ ^fc, m. L A xe: VIL L 1<T^
f(x)To be pleased, satisfied, IL it lS.x,
5: IV. L 88. a. (a) To make an exon r ai o n,
lita.s
THE lttnn RADICAL, £.
£t) (xVThe leopard, m. it 9. 6. (a) A name,
jft A kind of wolf, ^Jg, IV. tl7.i.
4 ££ (1) A general name for the
2* trite of the north, YL it 10.
""" Aanrname,VILtt.l«.x.
0j£ Aspect, dexnesiiour, IV. L 16. j||$^
aWto a polite d ein eanonr, VL it 14. a, 3 ; need
verbally, IV» a 80. x.
THE lWtH RADICAL, J|.
^S An honorary epithet, V. 1 ft. 3.
the barbarous
%4i7. (•)
*
%
(1) To earry on the back: L t ft. 4; 7.
4: IRL4.ai IV. a tl (JTA)i VIA
t 85. 6. (a) To take refuge in, VIL it
rn.L4.ai iv. a ti (jir.R)s
,6. (a) To take rexuaa in, VI
LL7.7S
IV.
(x) Wealth, money; <
H.a7. 3:in.L4.io,afat
viL a is. a. j£ Jf^ nr. 1 1. 9; it
Ma (a) L q. ty, talents, VIL 1 40. 3.
^ (1) To Wry a tax, IILL ft. 4 7- ^
*"V ^mvenues,V.L*3. M^J^
the designation of one of Oonf nexus's dis-
ciples, U. t i. 18, 19, 05, 07 : IIL 1 4. 13.
Poverty, L it 16. a: IIL a 2.3: V.a
5. 1, a, 3.
(1) Goods, nroperty; wealth, L a 5. 4 :
V.a-4.4-
bribe: a bribe,
IIL it 7. 3.
Ik to -Ik* «*
be, IL it 8. 3. (3) A name,
ul»»
To be accustomed, IIL a
♦ To reprove, to be reproved, IV. L 88.
ff^ The responsibility of reproving, IL a 8u
-xaj 5. To urs» to— implying mon
*"" reproof, IV L 1; 18. 4; tt. 30
f
or less of
Double, III. 1 4. 17. Double-minded,
▼IL t L 3. tf- supplemental, V. a
a. 5. ^
The name of a oity and small territory,
(x) Noble, being in an honourable con-
dition: honour, V. t L 4; 8. a; a 8. x ;
8. 1 : VL L 17. x, a : VIL t 48. a ; a 1 A
x(Jf.R) ^ Jhll.it 10. 6: III. ii. 2.
3: IY.U.jSTi, a. j^jg,VLLlAa
(a) To esteem noble, to giTe honour to,
IL t A a: IIL t 5. a: V. a 3. 6, at at
To diminish, degrade, VX a 7. a.
To borrow, IIL 1 8. 7. The dictionary,
however, says that the character, mean-
ing to borrow, should be read t\ (old 4th
tone), and that, pronounced CM, it mesne
to lend.
H (1) gt ft-»M««*bTO a A 4.
pa* (a) A nameTu. 1 8. a
tm
s
1
JK
»
To rely on, IV. it 14. x.
A stationary trafficker or merchant, L
L7. 18.
(1) A price, IIL L A 17, ift.
IL a 8. a
«A
To injure, do violence to; to play the
thief with, ILL 6.6: IV. 1 1 a ; itfo. 4 :
VLtfce: VIL t 88.4. Seditious; vil-
lainous, IIL a 8. zx: IV. t 1. 9. An
" rendered by 'a thief/
8. 1 : VIL it 87. 8,1a,
iniurer, — may be 1
IV. tl.i 3 :VLa
A guest, V.a 8. 5: VU.it 8A a ^f
pin Jg, VI. a 7.3.
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576
CHINESE CHARACTERS AND PHRASES.
[rif i>zx m.
*/«
esfea
A
m
ir
eftf
m
w
m
Ttgfre, present a gift; a gill, HX ii
7.3: V.iiAe,*. jj^- to give pay, and
jjB J& . . ., to reeer?e pay, V. iL a 3.
(1) Admirable, poeeioifd of tslent* and
virtan; to be talented and virtuous; the
poeiB Mi on of talsnto and virtue. P s mi mt
E.g. Lii7. 3,4; 16wi: IL L.4. a; 6.x;
•• a. As a verb, -to praise, IV. iiiai.
fa) To ourpase, be superior, II. L 1. 3;
S.6,s6,
Mean; a mean condition, HX iL a 3
(|fcj|):VLL14.e,3. j|-bed,the
worst, III.iLl.4. Ae avert), to oonsider
mean; to make mean, EL ii 10. 7: HX
L a a; iL a 6: VI. L 14. 5; 17. a,
To exact, IT. L 14. 1. To pay a tax,
IILLS.Z5.
m.
ft
ch'iM
m
hi
To depend on, -be good, VL L 7. 1.
To avail for, be adequate to, L L 7. en:
n.i.a.s.
A gift to a traveller Jbr the expenses
of his journey, IL ii 8. 3.
THE 156m RADICAL, jfc.
^ ^r , an infant, ITL 1 6\ 3. jfc
3J~ £ fo the ehfld-heeit, IV, ii IS.
u.7.4.
To blase with anger, L iL a 6.
THE 15tn RADICAL, jjr.
To ran; to ran to, L i. 8. a: IV. La a.
To gallon, L ii. 6. 5. * Bt, quadra-
pads, ILL S. sa AC ^
Toeome,LL7.za
cftao
To arise; to rise. ILL a 17: HX La
ti; il.9. 10: IV.il St. z: VIL L 86. t,a.
To begin with, II. L La jBLfe,tobe
aroused, VIL ii 16. ^**»
To leap over, I. L 7. zz.
I
(z) Te go beyond, exesed with, L U.S.
7. (a) j|| "to roU over (jB M).V. ii
is fe)^nenMofa8tats,Iv!iL*l.z.
The name of a part of Tsin, and the
elan name of its chief; VL i 17. a. In
ra. ii 1 .* M ffi ^*M»d»P*» 4 «»
oaeer Chien or Chae.'
59
ft*
To ran, to hasten, ILL 8. xo, 16; ii. SL
3 :VILiLS8.a. 3t &, their aim, VL
ii. 6. a.
THE 157tk RADICAL, J^.
(z) The foot, IV.i.aa,3; ii. a z : VL
L 7. 4. (a) To be sufficient ; enough, L L
7. 5, 10, za. z6, si, aa ; * pass**. May
a be <
c*'«
f
¥
dk'fl
is
fee
f
i conveniently translated by
<to be able,' eg. VIL i 2a a. J§L -
sbandsnt,VILL8a3. BJ^L, to satiate
one's self, IV. ii 88. z. Jlm a ▼orb, jR
3fe J£» 4o not eonnt me sufficient to
. . ., m. l a 4.
The name of sfunous robber, iWt 9Zf,
IIL iL 10. 3. Jem, WW
To resist, to keep at, or banish to, a
distsnee, m. iL a zo, zg, Z4 : VL iL ia a
In a name, IL fl. 4. a, 4.
Foot-prints, ILL L 4. 7.
(z) A road, a path, L i a 4 ; 7. 04 : B-
i & 3; ii 2. 3; a z, a, #t si, seeps. On
the way, IL ii. IB. 1. As a verb, . . .
j]j) ££t and ran shoot on ths roads, IIL
i.4.6. ^{^- to obtain the manage-
ment of the government, IL i 1. x. (s)
-7* j& a disciple of Confucius, IL L I.
3; 8. z, ft si
(1) To tread upon, tt- to folnl, satisfy
th.d^onyn.i'g. m£»
occupy the throne, V.L 6. 7. (a) fjj B,
the nsme of a zazBone prineeof Yneh^L
ii.a z, and of an adventurer of Meackaft
time, VIL L a z.
To cross over; tolespovcr, LiLl&i:
IIL it 8. 6; 7. s: IV.iLS7. S : VLiLLa
To overstep, to exceed, L iL 7. 3 ; ML z, a
(z)Dieheel,Vn.L9aa. (a) To come
to, m. L 4. z.
j|$ Vk* **** ^y 6 *" " °^ walking
alone. Le. of acting peculiarly; nnsoeisble,
The footprints of animals, HL i A 7.
L87. a.
^ |Qi foot-paths, VIL iL SL x.
Urged,embsiTaeeed,LaL6:V.i4.L
A shoe or sandal of straw, VIL L 86. d
Lq.gg, VILLUS, 3.
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INDEX IU.]
CHINESE CHABACTEBS AND PHBASES.
577
m
ha
ydo
To treed on. 8J£ j$f (adverb) -having
trampled on, VLit 10. 6.
Followed by ^« uneasy-like, H. t
1. 3. The uneasiness would be indicated
by some motions of the feet.
(1) To stumble, IL i. 2. ia (a) To
overturn, IV. t 1. 10. In the tonal notes
on this latter passage, we are told to read
the character festf; but in the dictionary
the meaning/to overturn/ is given under
the other pronunciation.
To lean, L t 2. 3: VIL L 41. 3. To
make to leap, VL 1 2. 3.
THE 158xs RADICAL, J|>.
(1) The body, VL L 10. 8; 14. 1 ; a 15.
a. (a) One's person, one's self, L 1 1. 4;
6.x;itl5.e$ 10. x: IIL t 2.3; 4.6; a
k, self-ex-
9. 5 ; IO.4,**,
cultivate one's person ; )j£ J
amination; and 4^* J&, to keep one's
self; e.g. IV. L 12. x ; 19. x, •: VDL i 1.
3; A a; 9. 6. J|> ^-to acquire by
effort, be virtuous by endeavour, VII. L
80 ' 1 - fa^j^allthelife. See$$.
The body, VIL it 29. 1.
ch'*
cMor
eh'4
THE 159tr RADICAL, J&.
A carriage, Lit r. 6,7: IIL a A 1:
VILta0.fl; it 4. 5 (#jiL 'chariots
of war'); 64. a. Bead '<**, with nearly
the same meaning. A waggon-load, VL
t lOi I*
Wheel-ruts, VIL a St. 3.
(i)Ahost ~^,thearmiesofagreat
State, EL L 2. 5: VL 0.4.5,6. (e)jf£
JB, a general, a commander-in-chief; VL
it a 1.
i.q.
Eight cubits, VIL t 29.
a*
The name of Keneius, Lit 10. a: V. it
2.x: VI. it A 4.
Tostruggle. f&MjV.iH.b* But
the meaning is not wetf understood.
(z) To carry with one in the same
carriage, UL it 8. 1, 4. (a) To begin, IIL
a5. 4 :V. t7.o> (3) A particle, -g||,
IV. 1 9.4. (4) To serve, perform duties
te/V.tA* (5)jf£^ft,towriteartieles
of agreement, and place them on the
victim of the covenant, VL 117.$.
The 3rd fcme> A year, V. t A 15 5.7.
/a
cWn
i (
ing
To support, to aid, L 1 7. 19: EL 1 1. 8
H jjg\; it 2. 6; 0. x (JT.&): IIL t
0: VL 6. 9. a.
(1) Light, L 1 7. 13: UL t A x 7 : VL
U.L7- ^-«mall,VILit 32.3. Aft
- least important, VILaiA tK-lighl
clothing, LL 7. xd ^-readS^essily,
L 1 7. ax. (a) As a verb. To
9
SL
ASM
f
9
1«
pirn
2
VOL. II.
smalLVLai8. 7 . To lighten, HX a B.
1 : VI. it 10. 7. To make light of; to
eHgnt, IIL a A 3. 18 J^, to under-
value one'a self, L a ToTx.
Bright 3fcj|fi, brightly dispUyed,
VIL a 26. 6.
(1) The wheel of a carriagikVL a 2A a
(a) A wheelwright fft jj|, earriags-
wrighta, nx a a 3i 4: vfi?a 5. x.
<£±fjfai a double surname, IV. 1 1. x.
(1) Properly, the bottom or frame of
a eanriafs or waggon. A carriage; a
waggon-load, L t 7. xo; a 10. 1 : VL a
1.6. (a) A carriage- wrlght; see |^flr.
(1) To turn over. In the phrase fljfc
Aa:m.i.S.7. «■* Ifr *» »•»•
ofaplace,LaA^ *+ m
THE 100n RADICAL, 3J&.
A name, HX t A a.
^traiisgression, ^C $, innocent^
(x) Lq. jg£. Depraved ; moral de-
flection, L L 7. 00: IIL L 8. 3. (a)I.q.
B. To open up, to bring under culti,-
on,LL7.x6: ILi. 1. 10: IV.tL©;;
IA 3: VL a 7. a; 9. x. (3) To n
from the way, IV. a 2. 4. , (4) A 1
IIL i. 5. x.
To twist, IIL it 10. 4. The
elation and meanmgare taken i
tonal notes and OhO Hat The dictionary
doea not give them.
Lq.jgg. T»avoid,IILa7.e; IO.5:
IV.tl8.x: VLtl0.a,3,4t VILt22.x.
Lq.J&. Jjjk 4fc, may be compared
to,VILT29.
To discriminate, VL t Ml 7.
• (x) Lan gua ge , words, IL 1 1 17: m.
a 9. 10,13. ££-* sentence, V.t A a
J^(^l,inexpresswords,V.aA3. The
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578
CHINESE CHARACTER* AND PHRASES.
[iNDnio
words of a
speeches, IL L 9. t8 ; ITi.
, to frame apologias for, IL
4. (a) lb decline, refuse, IX ii. 2.
x; IO.5: III.ii.l.4: V.ii.1.3; 5.
• J*.
a, 3: VL a&a.
Lii.1.4: V.ai.3;
|tt To dispute, m. a 9. z,z3t VIL a 96. a
f
«
m
MS
Mi*
%
ff
SSI
#
THE 161ex RADICAL, Jg.
j@ j^ 9 tha planets and oonstella-
tions of tha sodiac, IV. It 96. 3.
To suffer disgrace, Li. 5, 1 : IL L A 1 :
IT.L9.5. Tediegrace,V.L7.7.
(z) Husbandly, L i. 8. 3. j£ alone,
and jMk dt , hnsbandmon, 5/ i. 5. 4 :
ULjTZ&g; iL S. 5; A 3: V. a 9. 9.
(a) jjfl| JKi on anoient eoYoreign, tha
father oxmtsbandry, HL i. 4. z.
THE 169a* RADICAL, )|. .
To mast, to reeeivs, L a 10. 4; H. 9:
HL.ii.5.5: VLitlAa, 3 : VILa99.e.
(as a bridagroom his
To go out to
brida),VLiiL3.
To be near, to approach ; near. IL iL A
at HXLA8: IV. a 90. 5: V. L7. 7:
VLL8.e: VILLAs^siU-tS-t-
Jlf & > minister* belonging to a court,
UnttL jA...-* -before, IX LA 3.
To Ufa, be urgent, HX ii. 7. a.
Alternately, V. a A 5.
jM£ ■£, to gire a report of oflKoe, L a
Aj^Xa7.a.
F ootste ps, traces, IV. a 9L z.
go
(1) Te pursue, follow after. n.ai9.s
IV. ii. 9A a: VII. a 99. a. (a) To g<
back upon, VIL a 90. a.
The knob, or ring, of a bell, VIL a
To retire.-—iYom a place, an interyiew,
offloe, Ac., lXL8.es; a&5$lAe: IV.
LI. ze;iL81. zx V. L 8. a; U. 1. z: VL
1.9. at VILLeAa.
, To aooompany, escort, IIL a 9. a. ^|
9£, to perform aU tha obsequies to the
dead, IV. Ii 19. z.
19
fee
§
m.
oM
ftMf
m
*
To run away; to ran away from, HX
L A 7* VIL L 88, 6; a 96. 1. gj$
-to torn the eyes away, whan throat at,
n. l 9. 4.
(z) To oppose, rebel sgsinst, IV. L 7.l
Spoken of water in a state of innndattea,
m. a 9.3: VL a U.4. Unres*onriMe.
i with tha mind, anticipate, V. L Aa,
To pursue, chase, VIL a 98. a.
(z) Throughout,
z:VLi.9.3. 9|-«3
ledgeAnLLAOV (a) To<
$fi "Xft, an intereonunnnioation of the
productions of labour, IIL a A 9.
(z) To go away, V.LA4. (a) An i
duetory and oontinuatife particle, IV. L
7. 6.
To be quick; quickly, rapidly, L a IL
4: £L i 1. za; 9.aa; ILIA 4: HLiL8.
8 t V; a 1.4: VIL Lie. a
To begin, V. L 7. 9.
To go to, arrive St, IL a 9. z, 3. |g
^,— to make adTances in study, IV.
aiA
To meet with, IV.aiA To antfatpats
and excite, VL a 7. 4.
A surname, IV. a 9A z.
9"«"V
jgf (z) To unite, IV. L 14. 3. (a) jgf-
Mm reokless perseyerance in a bad course, L
114.6,7,8. (3) A name, VL a 6. a.
To advance, go forward, L L 7. Z9: IL
L 9. 3, aa, e* al, esejM. :j||^— when ad
Teneed, Le. in offioe,ILL9.e: V. iLL&
Actively, to advance, bring forward, La
7. z, 3. Spoken of the provision of food,
IV. L 19. 3.
^-comfortably, IIL L A &
J9mg
m
chtH
f
fun
i
To urge, press, V. L & 7.
Evasive, IL L 9. Z7.
A oontinuatife particle. And then,
IILi.A91IV.aA4: VLa8.g. jjjj
j^,ILa A5: IILL A re.
(1) To meet, Via A i. jg- to inter-
cept^IILaL^ (a) To meet and Susans'
with, La 16. 3: U.ai9.z, 3 : VL9.
90. 3.
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INDEX III.]
GHINSSB CHABA0TEB8 AND PHBA8E8.
579
*
To wander; to travel. associate with, L
ii&xtIV.ii80.x:VlXL9.x;ia An
imperial tour. I. ii. 4. 5. 3)fe-to be a
atodentof, VILi24. wt
imf To make to go roond, -accomplish
jg* ee-rfly, Li7. is: ILi.1.8; 6. a. Togo
^^ round, make a revolution, L ii 10. 4.
iJA The 3rd tone. (1) To go beyond ; to
iST exceed; more than, L i 7. xe : II. LI. 10;
*"* &a; U. I8.4: HLiilO. 1: IY.iL18. 3 :
rYLi.8.3:VILi.ll. (a) To err 5 fruits,
transgressions, IL i. 8. 1 ; ii 9. 3, 41 IIL
ii. 1. 5: IV. *. 1. 4: V. i A 5; it 9. x, 4 :
VL ii a 4; li a, 4; 16. 3.
The xat tone. To paaa by, Li 7.4: IIL
LI. x? 4.7; A 4: it. ii». 1; 89. i:V.
L8. 3 :Vlt i ll 3 ; U.88.7.
To atop, to roatriot, L tt.8. 6: Y. L A x :
VL ii 7. 3.
(x) To reaeh to, IL i 1. 10: ii 7. at
IILL1*; 5.4: V.ii* 4 : VlLL*4.3.
To oarry oat, to extend, TEL i 15. 3; 40.
3; ii 81. (a) To obtain advancement;
to be in office. IV. ii 88. a : VJL i 9. 4-
5,6; 19. 3. lb find vent, n. i A 7. (3)
To bo intelligent, VIL i 18. a. (4) Uni-
veraelly acknowledged, II. ii 8. 6.
(1) Aroad,apath,Li8.4;7.a4: HX
L A7: IV.i8.5r7.L9.n: VLi8.e>
VH. L 4L 3. It ooenra everywhere with
a moral application, meaning the way or
oonrae to be panned, the path of reason,
of principle, of truth, 60. Rg.Lii8. it
ILLA3,i4;A 8 rii.l.45«.4,^7;lA
x. (a) Doctrines, pri nciples, teachings.
Alao poos**. X.a> DX i 4. 3, ia, 14^8 ;
ii L 5; 2. 3; 4. 4; 9. 3, 7, o, 10,-This
uaage and the preceding run into
other. Thd prlntipto underlie the
and the comtw follows from the prineiptm,
(3) To apeak about, discourse, L i 7.
HI. iLa; 4. 3 :Vtiia a
(1) To oppose, go contrary to, L i A 3
HI. ii 8. a. ' * ""
i
ywHi
1
i
IX i 4. 6: IT.
IX i. 8. 07.
LAa.
(a) To avoid, eaeape from,
\ L 8. 5. To eaeape notioe,
(3) To be dietant from, VL
To be distant; distant, mr, IX i. & a,
e6;iia 3 : IIL i 4. x ; 11. 9. 4, rf el. To
keep ate distance, V. 17. 7. jg£ g£,
ministers from a diatence, V. i a 4. To
consider far, L L L a: VL i. 18. x.
The 4th tone. Toputawaytondiatance;
to keep away from, I. i 7. 8: HXU.9.A
(xj To go to, L ii A 5: HX L 4. 1%:
Lq.
IV. i
To
ft
(a> Only, merely, VL L IA A
To blame, remonstrate with,
with, V. Lag.
era
■Mil
vnHi^
slowly, by«*nd-by, V. ii 1. 4 :
Tb follow, IT. i 1. 4. To follow the
line or course at, L iL A 4: VTXL9AA
To remove, L ii. 11. 3. To remove to,
IIL LA 15: IV.&l.x (followed by J^
To transfer to, V. i 1.3. Applied morally;
—to move towards, V. i 6. 5: VIL i 18.*
To choose. |£| tf, UX i a 13.
m
95
dUdo
f
„.,..ViT"**
It U also
H.A5
S|^,ILLaa:V.xLL3. (a) To be
; remaining^ ILL L 8: V.L 4. a.
ft, to
The 4th tone, lb make a
present, UX iL A a
To withdraw from, V. L A 7; A f. To
avoid, escape from, L iL 10. 4.
What ia near; the near, IT. ii 80. 4.
THE 168m> BADICAL, g.
Aoityortown,IILiLA5. To build
a town, L ii. IA 1.
The name of the ancient seat of the
family of Ohau, LU. U.s; 16. 1.
A8tate,aoountry,IILi&ia. Obeerve
Li7. ia.
reci , peiveisuy. i« 1* 7. ant JUL i a. 17:
niL8. 3 ;a
9t 10,13: IV. L
.3; iL9.5»7»i . .
13; VH. iilO. 1; 87. 13. (a) Bead el.
^3J^thenameofapUoc,Lii4.^
The borders of a country; toUastnaJed
in the borders, Lii 8.3; 4.io: VLLAi.
(i)Anout«rweUofibrtii^iition. g£
&~lfc iPlone.IV^iLtAx.
(a) Jj{ JR -adouble surname, IX iL A a
the name of a place, IV. iL L a
, IL L 1. za,
A post-station.
(i) A capital, but used lor any princi-
pal city, IL ii 4. 4. (a) *|R 3", amame
giventoShun,V.iA8. (3)^p^K,the
designation of an ancient offlcer^distin-
guished for his beauty, VL L 7. 7. (4)
jfo qKK, a double surname, belonging to
adiscipleofMencius y ILxiA4: nL ii
9.x, at at
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680
CHINESE CHARACTERS AND PHRASES.
[omsxiu.
*
f
chc
m
m
f
11»najneofthe State of whiohMeiieius
was a native, Li 7. 17; iil8. 1: IIL L
8.a^:VLiil.4>«.x,*,6. ^X»
ti.7.17. UP^VtiL8.6.
A village, a neighbourhood, in. i. 8. 18:
IV. iL99. 7 ,*«i jft /^, * rill»9«,
ILi.0.1: IV.it 88.7: V.iil. 1, 3,* <*
Uf t ttU 3 ;WMal ®]J£
your food people of the Tillages, VIL ii.
87. xa, A-place, VL i 8. 41— In this
last inetanoe ought we not to read the
character in the 4th tone?
The 4th tone. Lq |Q|. (1) Towards;
to be directed to, VLii. 9.x, a. (•) For-
merly, in the former ease, VL i, 10. 8.
Mean, niggardly. *K*»V.«.t3:
VILiiUL^ m9 ^
TheiiameofaSeate.IV.ii.9-. 1: V. i.
9. 4 :VILii87.ia gty \ f IV. iL 9k ft.
Aneighbour,IILL5.3;ii.8.ft. Neigh-
bouring, IIL & 5. a. jBkpj,Li8.x,a?
iL8.x:JXLfi.6:VLiiU.ft. A neigh-
bourhood, £|{ g£, IV. ii 99. 7. It it
also written fift.
THE Mem RADICAL, ||.
To pour out wine into the cup, VI. L 5. 3,
To agree, be in harmony,wHh, XL i. a.
6:IV.iAft. To be the mate of; EL t
Wine, spirits, L ii. A 7: IIL ii. 5. e :
To be drank, IV. i. 8. 4. To be filled,
exhilarated, Vlt 17. g.
Fellows. Hfc-of equal extent, II. ii.
A physician, It ii. 9. 3.
To
Li. 7. 4.
by smoaring with blood,
THE 185m RADICAL, ^
& W^^Twiegatedoolonrs^Li^
(a)Togatbcr. Observe ^^;£
#
£,n.ii8.a.
THE 168m RADICAL, J|.
(1) A neighbourhood ; a hamlet, IL L
5. 5 ;7.e. (»)Inth*]>hr***gyj|,]gl
-a residence, IV. ii 8. 3,^ 7vnri 99.
okitng
8*
f
4k
cAm
stt
m
a. (3) A mesenre of
it is a little more than 'one-third of an
English mile, "j^ffl isaaquare«\IIL
L 8. 19 ; bat squarea* are often meant,
where the -jjf is omitted, Lil. a; 6.1,
a ; 7. 17 ; iL 8. x, e, 3 ; 11. x, ef <&, sswf.
(4) U ffli a double surname, V. L 9. i,
a: VL O.45 15.i.
Heavy, L i 7. x 3 : IH.LA 17: VL ii
1. 6. Applied metaphorically;-- heavy
consequences, VII. ii 7. Heavy charge,
V. i 7. 6: ii 1. s. Groat, important;
precious, L iL 11. 8, 4 1 VL iL L 1, a, 6,7:
VII. ii 89. 3. As a verb,— to make heavy.
VL ii 10, 7.
Wild country, wilds ; the ooontry as
opposed to the town, the fields, L i. A 4;
7. 18: IL L 5. 4: IIL iL 9. 9: IV. L 14.
0: V.i.7.a; tt.7. 1: VK.iL98.ft. gj
gjs IV. I. 1. 9: VL ii 7. a. jgt ^,
countrymen, men rude and uncultivated,
IIL i.8. 14, 19: V. i. A x : VIL i 18w x.
To measure, IL L 9. 5.
In a name, VL ii & 4.
THE 187m RADICAL, £.
Metal, metallic, V.ii id. * In VLii
1.6^- gold. In IV. ii 94. ou-
sted. In IL iL 8. 1 I have translated
by silver, but many contend that esU is
meant.
An iron boiler, without feet, IIL LA 4.
(x) Aweigbtof thittycatties, L i.7. 10:
VLii. 9. 3. (a) Lq.££], all equally, VL
i 15. x, a. ^*
Ahookorelasp,VXiil.6. In the text
it is printed Ah, which, though need, m
not correct. ~*
Vigorously, with preoipt tatioe, VIL L
4A a.
The name of a measure, containing
sixty-four (dm (if*), *>r nearly seven
hundredweight according to present mea-
sures, IL ii 10. 3 : IIL iL 10. 5: VLilO,
7«— See a note on the Life of Menctus.
, a hoe, IL i 1. 9,
A name, V. ii 9. x.
Aweia^t,varioustVeatimaeed at twenty,
twenty-four, and thirty awis, or Ohinsss
ounces, L ii 9. a: IL ii 8. x.
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IXDBX HI.]
GHIKE8S CHARACTERS AND PHRASES.
581
Ab*U,LL7. 4; ill. 6,7.
ehung
ruk
Iron.
■ •an iron share, IIL I. A 4.
jJjEj B£«amirror; or a beacon, IV. i. 8. 5.
chisn It Smow oommonly written £B£.
£tt To melt £ft-to infuse, VL1.& 7.
^£ To bore, ILL a 8. 6.
snraM
gg Td chisel, or bore. tt-todi&LiL
e» 1$. a. Used meUphoriealiy, IV. ii. 86. a.
THE 168th RADICAL, J|.
and tone. (x) Loxig ; length, L i. 7. 13 :
HXLI.5; A 17. Tell,VLaa.a. (a)
II. i. 2. * ~
r\
9
m
To excel,
LI. a; ii. 8.3.
. xx. (3) A surname, V.
3rd tone, (x) To be grown upv age; old;
elders, III. i. A8 5 a 8. a: nCLll.x: V.
ii.8. r: VI. LA a, 3, 4 ; a 2. 4: VII. L Ik
a, 3 ;48.a. Eldest, L i. 6. x. 3| j^ f
older than, VLi. 6. 3. As a verb/to giro
the honour due to age, IV. L 11 : VLL A
%3»4- ^^p, an elder, Li. 7.3. It
is twice need by Kendo* tor himself; II.
iLlLa: IV.LSAa (a) To grow, EL i.
9. x6: VL i 8. 3. Well grown, superior,
V.M.5.4. (3) TO preside orer,HM. 8.6.
Superiors, offioers, L i 7. 11; ii. 18. 1, 3.
(4) To make long, 3j|-t© oonnire at
and aid, VI. ii. 7. 4.
THE 160tk RADICAL, p*|.
A door; a gate, m. i. A 1,7; ii.2L a;
7ja,3,e*a^sa«pe. f^ ^,VLaiA 4 .
Jft -sehool,VL ii.8.6 : VTL i.84. x ; 48. 1.
PI A , disciples, in. L 4. 13: VIL ii.
88.x.
To shut. HI. ii 7. a: IV. ii. 88. 7: V.
ii.7. a To repress, IV. i. 1. 13.
(x) To be grieved, XL i. 8. x* (9} Ap-
pears in a quotation from the Shu-ohing
for ^riolent, reckless, V.ii. A 4. (3)
The surname of one of Confueius's dis-
ciples, n. i 8. x8, ao,
PIH -to defend, HL ii 0. xo.
PQ Dg^ to be at leisure, JL i. A a, 4.
A space, an interral, IL ii. 18. 3: IV.
ii.7. x: Vn.ii. 21. . . . £ |JjJ, the space
between, Li. 8. 6: IILa&x: IV.L1A
4;fl.l8. 3 :VILi.86.3. ^^(cr^P)
• * • £ N' tt L * x 3* ▼* . fl. 18. 1 '
eft*
Mw
?s
eftfen
VDU1A Among, IV. a 88. 1.
in a little, IIL i. 6. 5: TO. a 1
in soma editions, |jj|] in these twa in-
stances is put in the third tana. The
K'ang»hst dictionary simply says thai
pj is the vulgar form of MR .
3rd tone, (x) To occupy the space be-
tween, L ii 18. x. (a) To Mama, IT. 1.80,
(3) — ■ ^, one interral, VIL a 7. (4)
^ fflj* *° find ** o pp or tuni ty, VL iL 8w
a.— It is more correct to write HH, and
not P|.
W W #?> eunuch-lika, VIL a 87. 8.
ym
IB A frontier gate; spaas. La*. 3,*. 3*
Si, ILi.6.3: IILa8. 1: V. att.3; 8.3:
vn. a a x.
To bend a bow, VLiL A a.
THE 170m RADICAL,
J$J& 8 traits; to be in eireninatanaea of die-
|^ A pit-fkll, Lais-
/aae 7 - 3-
raised dyke, snf*nbonkmen4,VL a
ft-
ttn?
©Vda
An obstruction! a
|&, IIL a * 4.
To natter, n. i. A as
(x) To be attached to. |gj- gf , the
name of certain small principalities, V.
ii.S. 4. TojoinonVsselfto,nLa5.5.
To add to, VIL HI. (a) £| ftf, the
nameofaplaoe,LaA4. ^ m
Mean and low, IV. ii. 88. a.
(x) To send down, to oonmr, spoken
of Heaven, VL L 7. 1; ii. 16. a. To pro-
duce, L it 8. 7. (a) To descend, eesne
down, L a 11. a: ILL ii. 5. 4.
(1) To be dark and cloudy, II. L A 3.
(a) |g^-the north side, V. i. A 1.
(x) A high mound, a height, j£ £&,
III. ii. 1.5: IV. i. 1.6. (o) ^jgj,the
name of a place, m. a 10. 1, 5, 6.
(1) Tosetforth,ILaa. 4 : IV.Ll.x3.
(a) A surname, IL ii. 8. x ; 10. 4: VL a
1A 1: VIL ii. 88. 1.— IIL a L x.— IL IL
8. a.— IIL a 10. x, a, 3, 3, 6: VIL i. 84.
1.— IIL a 4. a, 3, ia. (3) The name of
a State, VIL a 18; 87. x: V. L a 3.
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682
GHINBSB CHARACTERS AND PHRASES.
[nrocxai.
tt* The marshalling of an army, VIL it A x.
ttj (i)Tbinakapottery, ILt8. 4 :VLii.
f«V 10.3,6. A potter, HXtAs. (•) {£
Mtt, anxiously, V. 11$.
Mb J£J^ a minister of Shun, HX LA
fit 9!
L 8ft. i ; it 88. x.
Tomllintoapit (K-toboinYolrod,
LL7.ao:ILL2.
ft
tobosunk,LL7. ao: ILL2.i 7 : ULL
i IV. L 9. 5. Ussd aotiroly,-pg
L tft.5: VLL7. x.
tt (1) Tho sun, m LA 13. (a) A our-
sue* MM o # ILLL8.5;ii7.s. (3) f£f Jft,
ttonameof aplaoe,VL it 8. 3.
|H A corner, IELiL 9,6.
Slaps, or stairs, I— ding up tea ball,
1772*7.3. A leddor~V. L 9. 3.
P| To tall down; to lot fall, VIL it 19. 3.
B£ ltarrowtfninded, IL t 9, 3.
g£ Aorerloe,#8|,in.iL8.6.
cat to Monro friendship, or procure inter-
V. it 4. x, s
V. u.4.7.
K^
, a proper
Nfr Dimoult and denfsroos positions, IL
^ u.1.4: in. «. 9.4-
»(i) lb conceal, IL L 9. as V. ij. 1. 3.
m (a)Tbbopainodb9r > sympaihia»witb > L
eonunieeratJon, ILL 8, 3, 4, 5 : VX i 6. 7.
Is) To laan upon, II. iL 11. a In this
meaning, it ought to bo road in tho 3rd
2r
m
THE 172n> RADICAL, <|g.
Teoolleot; to bo collected, IL i. 8. 15:
IT. it 18. 3. Altogether, I. i. 7. 17. ^
>^ JBJC* * e0m P Iote conoert, V. ii. 1. 6.
Pheasants, jpff^&pheamntatohera,
Las.* /l ^ w
« Though. Awa fia . 8oinettmes,eepeeially
when no tot b ia expressed, wo may trans-
late conveniently by «**, earn in A* mm
0/ E.g.ILi.2. 7; A a: III. L 8. 9,
ttft A chicken. But — — ffC Wt ia under-
<*4 stood of a duckling, VLL 2.3.
9
¥
ai
MO*
m
m
yft
m
Fowls, L L&4;7.S4:IILiL8. a: VL
L 11. 3: VIL L 28. a (fj ft, 'brood
bona'), tt Q£, oooka orow, IL L L
10; but (B-a*coek«erowing,VILt26w
x, a. 7m
(1) Toboaaparated, Li.ft.4; iLL6:
VILii.27. 1. flfe-to bo alienated, IV.
L I0V4. (•) ToTee**. forsake, IL h 2.
17: VII. 1 9. 4, 5. (3) A surname, IV.
i. 1. 1.
To go away from, IH. ii. A 5. But the
character may bo road in tho aaaaa tone
as abort.
TobodiMoult; to find it difficult; what
U difficult, ail.8;tt, xa: ULL A
10; it 8. 6: IV. t 1. 13; 6; 11: V. L2. 4:
VLii.2.7: VIL t 2Ax.
Tho 4th tone. To dispute, IV. tt. 26.6.
THE 178*d RADICAL, j||.
Bain, L L 8. 6; it It a: IL t A 3:
m. it 5.4: IV. it 18. 3: VLt 7.a;8. x:
VIL t 40. a.
Tlio 4th tone. To rain upon, m. LA 9.
(x) Snow, VLL 8. a. (a)
of a palace, Lit Ax.
8
(x)Cloude,LL«.6jitlLa. (a) ft
PL,'The Milky Way,' tho name of an
ode in tho Shih«ohing, V. t A a.
A rainbow, LiLlia
A name, IIL it 8. x.
£ Dew. j|j £,VLL7. a;&x.
To become chief and arbiter among the
princes, IL L 8. 1^ VL it 8. 4. To raiaa
to become such, IL 1 1. 5; 2. x: IIL it
Li. jB5j|^ suohaehJc^Vn.tl8.i.
iff j^VL it 7. x, % 3: VIL t 80. x.
(1) JBl j£, the name of a place, IL ii
names of king Wan's tower, pond, and
park, Li 2. 3. The 4 8Bt may be variously
translated. (3} An honorary epithet, V.
if. 4. 7.
f
Hug
THB 175th RADICAL, |£.
P uBim . (x) No; not; not to be. Very
often it-it ia not, His not that; if not,
if there be not. B.e> L t 8. 5; 7. 7, xo>
11; it La; 7.x; 18. a; 14. a; 18.*; R
a : IL t 2. 15, i6\ aa; it 2. 4.
^ ^, II ^ are ail strong^
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INDEX HI. J
CHINK8E CHABAOTBBS AMD PHBASK8.
688
m
m
tione, B.g. L iL 4. 5: U. «• h •; * 4s
VLit8.6: VU.i.a.1. (a)Tobeoon-
tiary to; what is contrary to. E.g. IV.
iL«.i;28.7:Vi8.4. (3)To*wrong;
what is wrong. E.g> I.a4.e:ILaai:
IV.L90. (4) To blame; tadifown, Lii.
4. 1, 0: HL L 4. 14: IV. L 1. ia; 10. is
vn.iL87.ii. ft^^/^n- 1 -^
VL i. 6. 7. Obeerre IL L 2. ea: V.ii.
i; and VIL a 87. 11.
Hot, IV. L 7. 5: V. i. 4. a.
?
THE 170m RADICAL, jf).
Thexaoe,£Laia6: m.i.a.4; &4t
a It. a j||jij, on, or towards, the
tooth, Lii. 11. a: in.iL6.4t Vn.ti.4.
3. 8o;g|gjj|;bo**ji|,inV.L4.
t t if tho faoe to the tooth, the position of
a sovereign giving audience, ^{j jfj ,
V.iii; a ft. 4, *» U» position of a
minister.
THE 177th RADICAL, *y.
Skins freed from the hair, hot not
tanned. Still it is need as - leather,
ffi IB, chariots of war, VIL a 4. 4.
The buff-ooet, helmet, and other armodr
ofdefenoe,^ J£/n. a 1. 3»4
THE 178m RADICAL, ^.
The name of a powerful family in lUn,
VILL11.
THE 180th RADICAL, ^
Anoteinmnsio. ?f ^fvIV.LLi.s.
The sound or notes of musical instru-
ments, L iL 1. 6\ 7. /V^,V. L4. 1.
4S ^£,— spoken of instroments and
the Yolee, L L 7. 16: VL iL IS. 8.
THE 181st RADICAL, j=|.
The top of the head, VIL L 98. a.
(1) To obey; to aooord with; obedience;
agreeably to reason, snbmissiyely, IL iL
l. 4; 5: IIL a 2. a: IV. L 7.i; 18: VL
L 1. a: VIL L 9. z ; 81. x. To persist in,
IL iL 8. 4. Observe IV. L 98. 1, and V.
L 1. 3, 4. (a) A. name, ^ilt.3.
M J||^abriefseason,VLL5.4.
*eft
jjg| (x) Interchanged with gj£ To repeat,
mm 9 croon oyer, V. a 8. a. (a) & Jjj|, the
name of a Book of the Shih-ching, IILL
4. id.
^g^eray-haJMaeee^LL
sew 8. 4; 7. 04. flee th ** " — A1 "
s
Obstinate. It
nsed in the sen
VIL a 15.
The neek, L L 8. 6.
of ssjnsjRj,
r, to be
V.itLi:
m
p«*i
f
Therootofthenose. Jffffi"
thebrows,La 1.6. »**
se, and general!
as totem
sjmmir/ to look dis-
used fori
op the nose, and
satisfied, ILL ii. 10. 5.
under the eaves of poMk berfldinen, VIL
a 84. a.
To wish, desire, L L A 1; 8. it 7. an:
IL L L4: 9. an; & 1, a, »*£»&£* I
10. a: IILL4. 1, e; 6.1; ii.f.6: VLL
17. 3; a 1.6; A 4.
9.5:VLiOlo\ (a)Aaemanm r ILL
9. 18, ao: m. LL4SIV. a 98, a, a 5>
—v. l a a.— v. a a 3.
The forehead, EEL L a 4* VL La 3.
jg Jg| jg, to orertnrn, V. Las
» (I) S.
tie*
A class, sort; kinds, L L 7. xi : IL La
08: III. a8. 6; 10.6: V.HI5: VLL
7.3,5; 1aa-.vn.a8L4*
m *•• MM~M
m
ML
H
To look round, L L 9. 1 ; a ft. 3: IV.
asax. To regard, think of; have refer-
enoe to, IV. a 80. a; V.L 7. a: VIL a
87. 9.
To be distinguished, IIL a 0.6: IV. it
88.1. TomakeiUoetriooa,ILLL5:V.
LO.3.
THE 189an RADICAL, JJ^
(1) The wind, m. La 4. To expose
one's self to the wind, ILlLli. (a)
Manners; ebaraeter,--iwith the idea of
influence implied, II. i. 1. 8: V. iLl. 1,3:
VIL i. 15. (3) ^Jg^ the name of an
ode in the Shih-ohing, VL iLi & 4*
THE 188u> RADICAL, ffe
(1) To fly. ^ J^,birde,ILL9a
W fflfc 0' * ltt PP orter <* 4h# ******
Chan, in. ii. 0. &
THE 184th RADICAL, ^.
(1) To eat; to consume, devonrj to he
consumed, L L 8^4, 5; 4.4, 5> *. 8, aa,
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684
CHINESE CHARACTERS AND PHRASES.
in.
mill. ^ not ttnxnquently has
this meaning. - to get a ttring, to eup-
rrtlife. (a) Viands, food to — i, HA &.
4,55fc5:V.iiA6(J(LA): VltiLSA
a. (3) An eclipse, ILii 9. 4.
01
$
e
fast
Aaiafq
m
(1) Bice eooked; food generally, L i
8.5; iilO.4; 1L 3,0*0!. (a) To feed,
to support; £*££..., to bo rap-
portedby, HXiA6; ii. A 4, tf oL, eaajw.
To mod cattle, V. i9. x, 3.
Interchanged with j£. To be hungry,
teeuflsrft-om hungerY? i A 4 ; A 4, 6;
7. 84; ii A*, at at,
Akimdofthiekoongee. #FilK,ni.
Ill PI TO
Tb* evening meal 3£^£,HLiA
3:VLiL10.4. In thefc-st inatanes the
oharaeten hove a verbal force.
Tbdrink;drink,Ltt.A6: ILi.l.n:
IILiilO. 9,*eL,i
*f
ft/on
Teeat,VILii.A Jfc |g, to oat im-
moderately, VH. i 4A a.
To oat to ths full, to bo filled; to the
full, LL7. ax: IH. i A 8: V. U. A 4:
VILL2A3. T Actively, VLL 17. 3.
To fain some end with, VEL ii 81. 4.
In the dictionary it ia explained by 'to
take with a hook,' -to beguile.
To carry provisions to the labourers in
p the fields; pioviaion-oarriers, UL iiA a.
To nouriah,— spoken generally of per-
sons, the body, the mind, &o. PamiM. To
keep cattle, V. i*9. x. Nurture, VII. i
3A x.
The 4th tone. To support,— used with
reference to the support of parents,
scholars, and superiors generally, I. i. 5.
4: 1TLL3. 7, 14, 19; A3t?),rfoi,a»ej*.
Toswallow>toeatanddrink. 4fe4£'
to eat the bread of idleness, VnTrfx.
To be famished, ILi 2. 14,15. £f[&(,
L ii. A x (used actively) : VH. i22. 3.
To be hungry, to suffer from hunger,
" " VLILIA4. J|C|fcLiA4.
(or££),Li8. 5 ;A4:IILii
9. "To expose to hunger, VL ii 15. a.
To est ||IJg,IV.i25,
That which is over; a remnant, the
remains, IV. i. 19. 3; ii. 88. x : V. i. A a.
Supernumerary, IIL i A 17. ^jf j|k,
to have enough and to spare; and more,
EL ii A 5; IA 4: IH. ii A 3: VL ii 2.
7: VII. ii. 38. x, 8,3,4.
4k A loda^g-houas, IV. iSAa: VLiLl
E* 6:VH.a80.x. To lodge (aHire); to be
mmm lodged, IV. L 24. a: VEL & ML t.
f
lodged,:
Dried proriatoxia, A ii A 4.
To present or send as a gift, LLiLAx,
3, 4,5: V. ii. 4.4; «. e, 4 .
I,HX tt. 6.8;
yas
md
ch'ih
mm
S
eM
ca'A
eaiAo
a To offer aa a gift, ia>1
7.3; 10. 3: V.ia.4.
fl| To suffer from famine ;->interohangt4
oaf aleowith|}(,LiilAe:n.rLAa:VIL
ifiAa(^Q;ii88.i.
M ThemoniingineaA Jg^fr— jfe
Qenerally, to entertain. Bat- to bs
entertained by, V. ii 8. 5.
TV> get eatiated, to partake plentifully
of; IV. ii. 88. 1. To be satisfied, Li L4-
THS 186th RADICAL*^.
The head. Lii 1.6: IIL ii 6. 7 : V. ii
A 4,5: VILiiA 3.
THE VOm RADICAL, J|.
(x) A hone, homes, L i A 4; ii L 6,
7 ;A3JlAx. -ft || ^p, to noun*
aaadogorahorse,V.iiA4. (a) 6J j^,
the master of the hone, but used as a •art
of surname, V. i A 3.
(1) Aaurname,VILiiSAa. (a) |§
™» the name of a place, IV.ii 1. x.
To gallop. ^^ J§£ -horsemanship,
in.iA 4 . |fc5g,in.iii.4.
A team of four hones, V. i 7. a.
The yoking of a carriage, LiilA 1 : IX
ii A 5: V. a 7. 9.
A name, VL ii. 8. 5.
(x) To drive away, HX ii A 4, 6, xl
(a) To urge, I. i. 7. ax: VH. ii 1. * (3)
To urge on a horse, ££ flg, HLiil.4;
5gJ|tVH.a84.a.
To carry one's self proudly to, IV. fi.
88. x.
01 »«•*■& ttftJB'Shea, to
Awofft like, VILiiA x. (a)B^,aerimiasl
banished by Shun, V. iA a. (3) .
oV*V
ILiiAx: IV.ii. 27. a.
To gallop. QgQ§,«»qg.
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INDIX I1L]
CHINESE CHARACTERS AND PHRASES.
THE 189m RADICAL, *£.
«H* Tnebones,VLii.lft.a.
#
The body, LL7. 16: IL L 2. 9 : IV. L
19. 3: VIL i 96. x. pj flg T the foor
limbs, II. i. 6. 6: IV. i. 3. 3 : VIL i. 91. 4.
^: flf ' ^h flf » ^ L 14 - •» w - x - a -
— • jHL one member; JT jH« * u **»
member*, n. i. 9. ao.
THE 189m RADICAL, ££.
£C (x)Higb. lofty, ILiil. ? :IV.LlA75
EJ **• »• 3: V. il. fc. 5: VL it L 5s VIL L
w 41.x; ii.84.9. (a) A surname, II. H. 19.
a: VIL il. 21 ; 92.-VL it 8. x,a. (3) A
name,V.i.l.a. (4) }§} Jgf, the name
ofaplaee,VT.ii.6. 5.
THE 190th RADICAL, ££.
More correctly written J£. A name,
IV. i. 17. 1: VLii.«.x,5.
The hair, IV. ii 99. 4 7.
THE 191st RADICAL, f^.
To fight, to have a brush, L ii 12. 1.
To quarrel, IV. ii 99. 5, 6.
IV. ii. 90. a.
*
■
THE 199m> RADICAL, |g.
W^ ^P^iWudo«$ly,V. i. 9. 3.
THE 19ftan RADICAL, ffi.
M V PSS f * distinguished minister at
ftp the oloee of the Tin dynasty. IL i. 1. 8:
VL ii. 1ft. x. "
ft (i)ToseU,V.i.9.i,3- («)ttl
I* the name of a barbarous tribe, IVILKi.
THE 194m RADICAL, ffl .
91 ^^?f^tf**™*fi^JtoTsin,
THE 19ftm RADICAL, jS|
1ft „ A 4 ^ J !^ 1 L2 -3;8. 3 ;7. id,x 7 :
J? IV.i.^3:Vn.2. 4 :VLil0.x;iil6.i.
?(x) The name of a State, L ii. 19. x;
##^^<L«£e1at )g|^
occurs in three other places, but without
vol. n.
the^. ^^p^,Lii.l«. x. (a)
4ft j9, the name of a Book in the Shin*
ening, IIL i. A 16.
$$ The father of the great To, V.i. 3. a. .
A widower, L ii. ft. 3.
THE 196m RADICAL, jg^.
A Birds, L t 9. 3, 4: IL i. 9. a8: IIL i
A7JU.9.4.
ML Jft fiL a M>rt of Chinese phomix,IL
[x) The sound of a bird. jflhljtLsoo
To beet, cause to sound/lv. i. la. x.
(s) |j| ^jjj, the name of a place, IV. ii.
1.x.
££ The shrike or butcherbird, m. 14. 14.
***V Jg|
j^ A wild goose, Li. 9.x.
A goose, IU. U.IO.3.
The swan, VI. i. 9. 3.
**
Ml The cackling of a goose. MM^t,
■y in. a 10.5. bjqsWW
9
00*
^-glistening, Li. 9. 3.
A kind of hawk, IV. i. 9. 3.
THE 197th RADICAL, gfi.
Salt, VI. ii. lft. x .
THE 199m RADICAL, JjS.
The deer, L i.9. 1,3; ii. 9. 3: VII. i. 16.
The female deer, a doe.
3-
Li.
9 •■
jEK A species of deer, distinguished for its
*£> sixesAdstrength,andthatshedsitshorns
in winter, J|| jjg, L i. 9. x; ii. 9. 3.
tftt The male of the ChT-lin, a fabulous
3PJ snimal, the chief of ail quadrupeds, II.
¥
Number, IV. i. 7. 5.
«9
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586
mM
m
CHINESE CHARACTERS AND PHRASES.
[urosxm.
ThcfeiwdeoftheChVlfiL &••$(
THE 19»m RADICAL, ^.
Wheat; aH bearded grain, fft y>
J, barley, VL L 7. a.
Ma
Ian?
55
fety
THE 900m RADICAL, jj|.
Hemp, IL i. 4. 17.
THE 901a* RADICAL, |^.
Yellow, HL a 10. 3. fjfr -yellow
•Oka, III. ii. 5. 5.
THE 908jtd RADICAL, ^.
Millet, IIL ii 8. a: VI. U. 10. 4.
Black, <W JjJ, the black-haired
people, V. i. Te.
THE 908a* RADICAL, jj£.
A iiame, IL i. 2. 4, &
(1) Properly, a Tillage of 500 families.
£R jST, a neighbourhood ; neighbour*,
ILL6?3;iL2.6:V.i.«.s- (a)ApeHQf,
a school, VII. ii. 87. 1.
THE 208m RADICAL, ||.
A name, IL ii. 6. z, a, 3.
The turtle, I. L 9. 3; 8. 3.
THE 909m RADICAL, jjfo.
A tripod, a boiler with three feet and
two ears, I.il. 18. a. llll F&neshftom
thepot,V.iL«.4,S
THE 807m RADICAL, j£.
ftfr (z)Adr«m,LL8.e;ii.l.d,7* Tf.L
Ta 14.1. (a) To strike, to play on, VIL ft.
** 8. In thia eanee the eheraeter should
hare 4r, and not ^JT, on the r|g}»t.
THE 908m RADICAL, J^
Jtt Hienoee,IV. it 26. 1: VlLiLSAt.
f
THE 210m RADICAL, Iff.
(1) On a level}
I. 18: VL L 7. a.
ii. 1. s (•) The
(1) On a level, equal, IL 112. 9: HLi
4.18: VLL7.a. Toa4iuetevenlv,VL
ie of a State, Li.*.
f
1 5 7. $ 17, **,••«* iA* l a ii
1 ; 14. 1, if at jf]j£,VILL88.i. X
^,I.ii.4.4,io.*<* 39@ LL7 '
x, a: IV. ii.21. 3.
To adjuet one's thouehta,— in eon*
nexion with fasting, IL ii 11. 8* lYil
*• * Wf ^H» *** appearanee of re-
spect anddread, V. L 4. 4.
The lower edge of a mourning garment,
not hammed, but even and not Craved,
IIL i 2. a.
THE 211m RADICAL, ^jjf.
* (1) The front math. H-wtth**
dp* teeth,Vn.L48.a. (a) Age, IL iL 2. 6.
Jgg A name, L i. 7. 4.
THE 219m RADICAL, ||.
(z) The dragon, HL ii. 9. 3, -
irname, IIL L 8. 7: VL i. 7. 4
*&& The ard tone, used for ftl, a mound.
hot {H^n.ino.^7.
ti£ (z) The dragon, ULii. 9. 3,4. (•)*
,2* aurnanie,nLL8.7: VLi.7.4.
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INDSZUL] ' CHINESE CHABACTKRS AND PHRASES. 587
NOTE.
According to the calculation of Ohao Chi, tho Seven Books of Menoius contain in all s6i
ehapteii and 34,685 characters. Teao Hsftn, a scholar of tho present dynasty, gives, ss the result
of a careful reckoning, S58 chapters and 35,a*6 characters. (8ee 4fe "3fc JBL 3* -5r TF jtt>
011 C^GhYe Introduction.) ^ wm * - 1 *-™
If there be no omissions in the above Index, the different oharactsrs used by M eucius
(counting a oharaeter for each variation of tone) amount to 0,00*, or thereabouts.
In the Analects, the Great Learning, and the Doctrine of the Mean, there are 1,648 different
characters.
Altogether the different characters in the Four Books amount to about a, 500, certainly not
to 0,600.
END OF VOL. II.
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